IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


im 

11.25 


g   ii&    12.0 

■yuu 


•■7- 


^ 


Photogpaphic 
_Sciences 
Cormration 


*" 


4^.^ 


33  W^T  MAIN  STRCST 

WfBSTIR,N.Y.  MSM 

(716)  »72^503 


'^ 


CIHM/ICMH 

Microfiche 

Serios. 


CIHM/ICMH 
Collection  de 
microfiches. 


Canadian  Institute  for  Historical  IVIicroraproductions  /  Institut  Canadian  da  microraproductions  historlquas 


T«ohnleal  and  Bibliographic  Notat/Notaa  taohnlquaa  at  bibllographiquaa 


Tha  Inatituta  haa  attamptad  to  obtain  tha  baat 
original  copy  avallabia  for  filming.  Faaturaa  of  thia 
copy  which  may  ba  bibliographically  uniqua, 
which  may  altar  any  of  tha  imagaa  In  tha 
raprodiiction,  or  which  may  aignifli;antly  changa 
tha  uaual  mathod  of  filming,  ara  chackad  balow. 


D 


D 


D 
D 


D 


D 


Colourad  covara/ 
Couvartura  da  coulaur 


r~|    Covara  damagad/ 


Couvartura  andommagAa 

Covara  raatorad  and/or  lamlnatad/ 
Couvartura  raatauria  at/ou  paiiiculAa 


□   Covar  titia  miaaing/ 
La 


titra  da  couvartura  manqua 

lourad  mapa/ 
Cartaa  gAographlquaa  9n  coulaur 


I     I   Colourad  mapa/ 


□    Colourad  ink  (i.a.  othar  than  biua  or  black)/ 
Encra  da  coulaur  (I.a.  autra  qua  blaua  ou  noira) 

r~~1    Colourad  plataa  and/or  illuatratlona/ 


Planchaa  at/ou  Illuatratlona  an  coulaur 


Bound  with  othar  matarial/ 
Rali4  avac  d'autraa  documanta 


Tight  binding  may  cauaa  ahadowa  or  diatortlon 
along  Intarlor  margin/ 

La  ra  liura  aarr^a  paut  cauaar  da  I'ombra  ou  da  la 
diatortlon  la  long  da  la  marga  IntArlaura 

Blank  laavaa  addad  during  raatoration  may 
appaar  within  tha  taxt.  Whanavar  poaaibla.  thaaa 
hava  baan  omittad  from  filming/ 
II  aa  paut  qua  cartalnaa  pagaa  blanchaa  ajoutiaa 
lora  d'una  raatauration  ap,«araiaaant  dana  la  taxta. 
mala,  ioraqua  cala  Atait  poaaibla,  caa  pagaa  n'ont 
paa  Ati  filmioM. 

Additional  commanta:/ 
Commantairaa  aupplAmantairaa: 


L'Inatltut  a  miorofiimA  la  maillaur  axampiaira 
qu'il  lul  a  AtA  poaaibla  da  aa  procurar.  Laa  dAtaiia 
da  cat  axamplaira  qui  aont  paut-Atra  uniquaa  du 
point  da  vua  bibllographiqua,  qui  pauvant  modifiar 
una  imaga  raprodulta,  ou  qui  pauvant  axigar  una 
modification  dana  la  mithoda  normala  da  filmaga 
•ont  Indiqute  cl>daaaoua. 


D 
D 
D 

n 

0 
D 
D 
D 

n 


Colourad  pagaa/ 
Pagaa  da  coulaur 

Pagaa  damagad/ 
Pagaa  andommagiaa 

Pagaa  raatorad  and/or  lamlnatad/ 
Pagaa  raataurAaa  at/ou  pailiculAaa 

Pagaa  diacolourad,  atalnad  or  foxad/ 
Pagaa  dAcolorAaa,  taohatAaa  ou  piqutea 

Pagao  datachad/ 
Pagaa  ditach^aa 

Showthrough/ 
Tranaparanca 

Quality  of  print  varlaa/ 
Qualit*  InAgaia  da  I'Impraaaion 

Includaa  aupplamantary  matarial/ 
Comprand  du  material  auppMmantaIra 

Only  aditlon  availabia/ 
Saula  MItion  diaponibia 

Pagaa  wholly  or  partially  obacurad  by  arrata 
alipa,  tiaauaa,  ate  hava  baan  rafllmad  to 
anaura  tha  baat  posaibia  imaga/ 
Laa  pagaa  totalamont  ou  partiallamant 
obacurciaa  par  un  fauillat  d'arrata,  una  palura, 
ate,  ont  *t*  filmAaa  i  nouvaau  da  fapon  i 
obtanir  la  maillaura  imaga  poaaibla. 


Thia  itam  ia  filmad  at  tha  raduction  ratio  chackad  balow/ 

Ca  documant  aat  filmi  au  taux  da  rMuction  indlqu*  ci-daaaoua 

10X                           14X                            18X                           22X 

26X 

30X 

^ 

12X 

16X 

20X 

24X 

2BX 

32X 

Th«  eopy  filmad  h«r«  hat  bMn  r«produo«d  thanks 
to  th«  g«n«rotltv  of: 

DouglM  Library 
Quaan't  Unlvaraity 

Tha  tmaflaa  appaaring  hara  ara  tha  bast  quality 
posslbis  eor.sJdaring  tha  oondttlon  and  iagibliity 
of  tha  original  copy  and  in  Itaaplhg  with  tha 
filming  contract  spaoifioations. 


Original  eopias  in  printad  papar  covars  ara  filmad 
baginning  with  tha  front  covar  and  anding  on 
tha  last  paga  with  a  printad  or  iliustratad  impras- 
sion.  or  tha  back  covar  whan  appropriata.  All 
othar  original  eopias  ara  filmad  baginning  on  tha 
first  paga  with  a  printad  or  IMustratad  impras- 
sion,  and  anding  on  tha  last  paga  with  a  printad 
or  iliustratad  imprassion. 


Tha  last  racordad  frama  on  aach  microfiche 
shall  contain  tha  symbol  ^^^  (moaning  "CON- 
TIIVUED"),  or  tha  symbol  V  (moaning  "END"), 
whichavar  appiias. 


L'axamplaira  film*  fiit  raprodult  griea  i  la 
gAnArositA  da: 

Douglas  Library 
Quaan's  Univarsity 

Laa  imagas  sulvantas  ont  4t*  raproduitos  uvac  la 
plus  grand  soln,  compta  tanu  da  la  condition  at 
da  la  nattat*  da  l'axamplaira  film*,  at  an 
conformity  avac  las  conditions  du  contrst  da 
filmaga. 

Laa  axamplalras  originaux  dont  la  couvartura  an 
papiar  aat  Imprim4a  sont  filmte  an  commandant 
par  la  pramiar  plat  at  un  tarmlnant  solt  par  la 
darnlAra  paga  qui  comporta  una  amprainta 
d'impraasion  ou  d'iliustration.  solt  par  la  sacond 
plat,  aalon  la  cas.  Tous  las  autras  axamplalras 
originaux  sont  fiimAs  an  commandant  par  la 
pramlAra  paga  qui  comporta  una  amprsinta 
d'impraasion  ou  d'iliustration  at  an  tarmlnant  par 
la  darnlAra  paga  qui  comporta  una  talla 
amprainta. 

Un  das  symbolas  sulvants  apparattra  sur  la 
darnlAra  imaga  da  chaqua  microfiche,  salon  la 
cas:  la  symbols  — ►  signifia  "A  SUIVRE",  la 
symbols  ▼  signifia  "FIN". 


Maps,  piatas,  charts,  ate  may  ba  filmad  at 
different  reduction  ratios.  Those  too  large  to  be 
entirely  Included  in  one  expoeure  ara  filmad 
beginning  In  the  upper  left  hand  corner,  left  to 
right  and  top  to  bottom,  aa  many  framae  aa 
required.  The  following  diagrams  illustrate  the 
method: 


Lea  cartes,  planches,  tableaux,  etc.,  peuvent  Atre 
fiimAa  i  das  taux  da  reduction  diffArents. 
Lorsque  le  document  est  trop  grand  pour  Atra 
raprodult  en  un  seui  clich*.  11  est  film*  *  partir 
da  I'angia  sup*rleur  gauche,  de  gauche  *  droite, 
et  de  haut  en  bas,  an  prenant  la  nombra 
d'Imagas  nicessalra.  Lea  diagrammes  sulvants 
lllustrant  la  mithoda. 


1 

2 

3 

1 

2 

3 

4 

5 

6 

Bible  Studies  on  Sanctification 
and  Holiness 


'^' ^i.^  C>c4L^  £^U^^ 


OnJL  (f^iH^tU:^ 


Bible  Studies  on  Sanc- 
tification  and   Holiness 


BY 


Rev.  J.  D.  MacGillivray 

Presbytery  of  Truro,  Nova  Scotia 


FLEMING     H.     REVELL    COMPANY 

Chicago  ...  New  York  ...  Toronto 

Publishers  of  Evangelical  Literature 


i 


'P^THcl.lA^^- 


Copyright  i8pp  by  Fleming  H,    Revell  Company 


CONTENTS 


Intboduotion 


7-24 


CHAPTER  I. 

The  Plaok  and  Impobtanok  o»  SANrnnoATiOM 
IN  THE  DiviNK  Plan  and  Govkunment  of 
THE  Would 

CHAPTER  II. 
The  Natubb,  Relation  and   Gbound  of  Sanc- 

TlFIOAXrON    AND    HOLINESS         .... 

CHAPTER  III. 


26-61 


62-91 


God's  Method  of  Sanotifioation  as  Unfolded 
IN  THE  Bible  Histoby  of  Man  and  of 
Revelation 


92-228 


"Ye  hnvo  Hoen  whnt  I  did  nn^o  tho  Efi^jptians,  and  how 
I  bare  you  on  en^lcH*  win^H  utul  lirou^ht  yoa  anto  Myflelf. 
Now,  therefore,  if  ye  will  obey  My  voice  indued,  nnd  keep 
My  ooveiinnt,  then  ye  Hhall  be  n  pooulinr  trenfture  unto  Me 
nbuvo  nil  people:  for  nil  tho  enrth  Ih  Mine:  and  ye  shall  be 
unto  Me  n  kingdom  of  pricHtH,  nnd  n  holy  nation  '*  (Ex.  19: 
4-<5). 

"At  tho  Bnme  time,  nnith  the  Lobd,  will  I  be  the  Ood  of 
nil  the  fnmilicB  of  Inrnol,  and  they  shall  be  My  people.  This 
is  the  covenant  that  I  hIuiII  make  with  tho  houHO  of  Israel. 
After  those  days,  saith  the  Lobd,  I  will  put  My  law  in  their 
inward  parts,  and  write  it  in  their  hearts;  and  will  be  their 
Ood,  and  they  shall  be  My  people:  for  I  will  forgive  their 
iniqnity,  and  I  will  remember  thoir  sin  no  more"  (Jer.  81: 
1,  88,  84). 


i  ! 


INTRODUCTION 


w 

f. 
p 

lo 
ie 
9: 

of 
lis 
a. 
ir 
ir 
ir 


I  wiHh  to  prceeiit  to  you  nt  i\w  outwt  tho 
main  coiiHidtTationB  which  led  tu  these  Studies 
at  tho  proHrnt  time. 

I  have  lon^^  f««lt  tliat  whih^  the  pronnnenoo 
pfiven  by  tlH»  early  Ki'forinerH  to  the  doctrine  of 
JuHtitication  by  Faiili  was  natural  and  inevi- 
table in  the  cireunifitances-  cireuinHtanees 
which  bore  a  ntron^  reBeniblanee  to  those  in 
which  Paul  felt  impelled  to  present  tlie  Gospel 
from  the  same  point  of  view — yet  the  length  of 
time,  generation  after  generation,  in  which  it 
continued  to  be  thus  put  forward,  has  been 
largely  responsible  for  tho  greater  interest  felt 
by  so  many  in  the  Church,  in  pardon  now,  and 
a  hope  of  heaven  hereafter,  than  in  a  Christ- 
like  life  here. 

More  recently  I  was  much  impressed  with 
the  facts:  First,  that  of  the  New  Testament 
teachers  and  writers,  only  Paul  and  James  made 
any  formal  reference  to  the  subject.  Second, 
what  has  been  regarded  as  Paul's  doctrine  of 
Sanctification  is  with  him  simply  an  unfolding 
or  setting  forth  of  what  is  already  involved  in 
his  doctrine  of  Justification.  The  justified  are 
already  "  sanctified  in  Christ  Jesus,"  otherwise 
they  could  not  have  been  justified.    The  mem- 

7 


8 


Introduction 


bors  of  Iho  Church  nro  cnlhul  HiiintH  (1  Cor.  1: 
2);  oven  tht^  childrrti  fin<  "  holy,"  orHuiniH  (eh.?: 
14).  Third,  in  hiH  Huinrnary  of  tho  Htt^pH  <^m> 
brncod  in  (jI(k1V  pluii  of  Salvalioii  ntid  of  thn 
bh'HHin^H  brou^lit  to  uh  l)y  i\w  (ioHpol,  wlirn  ho 
numtioHH  JuHtitioHiion,  oithor  \w  dooH  not  inon- 
tion  Hanctification  at  all,  an  in  Horn.  H:.'K),  or  if 
ho  dooH,  ho  puts  Sanctitication  HrHt  and  n»pro. 
Bonts  fluBtitication  aH  in  or  by  tho  Spirit  of  our 
God,  ns  in  1  Cor.  0: 11.  Fourth,  tho  author  of 
the  Epifltlo  to  tho  Ilt^brows,  which  in  univcrHally 
ro^^ardod  as  Paulino  in  itH  teachings,  Hots  forth 
Jesus  simply  liS  our  Hanctiticr,  and  tlu^  Gohih^I 
as  a  rovolation  of  God's  mothod  of  Sanctitica- 
tion — no  mention  whatever  bein^f  made  of  Jus- 
tification. All  this  did  not  seem  to  harmonize 
with  the  ordinary  view  which  repardod  Justifi- 
cation as  introductory  to  Sanctification,  and 
limited  the  latter  to  the  progressive  work  car- 
ried on  in  the  justified. 

Then  there  was  the  fact  that  tho  reformed 
doctrine  as  ordinarily  set  forth,  with  the  related 
doctrines  of  Atonement  and  Imputation,  has 
been  a  subject  of  controversy  within  the  Church. 
The  main  ground  of  objection  has  been  its 
tendency  to  put  into  the  background  the  fa- 
therly character  and  love  of  God  which  Jesus  put 
BO  prominently  forward,  and  to  emphasize  His 
character  as  King  and  Judge,  thus  imparting 
to  the  Gospel  plan  of  Salvation  t;ie  appearance 
of  a  legislative  3cheme  for  saving  men.    My 


Introduction 


own  Rtiuly  of  tlu'  Hul)j«M't  in  (ln«  li^^ht  of  tho 
ScriptiinH  l«  iuIm  iiir  to  ()m*  (MHicliiHioii  that  tliin 
ohjiM'tioii  (TfiKi'M  to  luivo  t»voti  till"  ap|M«nnn»co 
of  a  foiitidatioii  aH  ai^^airiHt  the  (JoHprl  hcIiciiio, 
wlion  it  iH  uii(l(>rHto(Hl  an  prrHcntrd  in  tlw  HiltU* 
taken  an  n  wholo.  Tliat  Hcliorno  in  primarily 
and  fundamentally  n  Hcliemo  of  Sanctiticaiion, 
and  HO  re^anled,  it  iH  perfectly  conHiHtent  with, 
and  may  ev«>n  he  HMjuired  l)y,  the  fatherly  char- 
ncter  of  CmhI.  It  iH  to  it  in  thin  character  timt. 
Atonement  or  Reconcili/iton  and  Ke<lempti»)n 
Ix'lon^.  Ti  is  prcHented  and  diHcuHKed  aH  n 
HcheniM  of  J UNt ideation  otdy  in  hucIi  circum< 
stances  as  Paul  found  liimKcIf  in  iiin  contlict 
with  PharlHeeism,  which  practically  regarded 
the  Loud  aH  Kin^j:  and  the  !aw  as  n  ruh»  of  rou- 
tine for  JuHtitication.  In  these  circuniHtnncoH 
the  npoHtlo  ftdt  called  upon  to  show  that  Jus- 
tificntion  was  impossible  under  the  law,  that 
it  was  not  intended  for  this  purpose,  and  that 
Justification  is  obtainable  only  under  the  Gos- 
pel and  throu^li  its  provisions  as  a  revelation  of 
God's  scheme  of  Sanctification.  Justification 
is  secured  through  Redemption,  and  Redemption 
belongs  to  God's  scheme  of  Sanctification. 

Further,  I  have  felt  that  the  ordinary 
view  or  mode  of  presenting  this  subject,  by 
putting  Justification  into  the  forefront  and  thus 
making  the  rescue  and  happiness  of  man  the 
chief  object  of  concern,  while  the  interference 
with  God's  plan  occasioned  by  man's  independ- 


lO 


Introduction 


ence  and  the  entrance  of  sin  is  made  a  second- 
ary matter,  is  largely  responsible  for  those  false 
notions  ci  independence  and  self-importance 
apart  from  relation  to  God,  that  independence 
of  and  in  the  Church,  and  tiie  tendency  to  irrev- 
erence, which  have  been  noted  as  characteris- 
tic, in  some  measure,  of  Reformed  Churchea. 

These  tendencies,  which  I  think  will  be  ad- 
mitted, however  repjretfully,  to  exist,  are  mark- 
edly opposed  to  what  the  general  trend  of  Bi- 
ble teaching  would  lead  us  to  expect.  There 
the  glory  of  God  "  by  whom  and  from  whom 
and  for  whom  are  all  things"  is  ever  put  first. 
There  is  nothing  there  to  encourage  the  notion 
that  God  phould  regard  matters  from  the  point 
of  view  of  man's  prosperity,  comfort  and  happi- 
ness, irrespective  of  his  attitude  towards  God;  or 
to  encourage  criticism  of  God's  government,  or 
a  high  opinion  of  man's  importance  apart  from 
his  relation  and  place  in  God's  plan.  Man  is 
great  because  of  his  place  in  God's  plan,  be- 
cauj:?  His  creation  work  is,  or  is  to  be,  coasum- 
mated  in  him.  Therefore,  he  is  created  in  the 
image  of  God  for  the  fellowship  and  service  of 
God.  This  fellowship  and  service  are  necessary  to 
his  complete  development  and  the  attainment  of 
the  glory  and  felicity  for  which  he  was  destined. 
God  loves  him  with  an  infinite  fatherly  love, 
provides  for  his  well-being,  seeks  him  in  his 
wanderings,  keeps  before  him  His  own  recon- 
cilableness,  bears  with  his  waywardness,  and 


Introduction 


II 


endures  even  self^sncrifice  for  liis  recovery  to, 
and  attainment  of,  ri^hteousnoss  and  blessed- 
ress:  but  not  because  he  is  of  such  vast  impor- 
tance in  himself  that  everything  must  be  done 
for  his  gratification:  but  })ocauHe  from  his  place 
in  God's  plan,  the  glory  of  God  as  the  Lord,  in 
whom,  as  the  Holy  One,  every  perfection  unites, 
requires  the  perfecting  of  His  work  in  man. 
Wisdom's  call  unto  man  is,  "The  Lord  possessed 
me  in  the  beginning  of  His  way,  before  His 
works  of  old.  I  was  set  up  from  everlasting, 
from  the  beginning,  or  ever  the  earth  was. 
Then  I  was  by  Him,  as  one  brought  up  with 
Him:  and  I  was  daily  His  delight,  rejoicing 
in  the  habitable  parts  of  the  earth;  and  my  de- 
lights were  with  the  sons  of  menJ*^ 

Finally,  I  have  been  Influenced  by  the 
present  and  wide^spread  interest  in  Sanctifica- 
tion  and  Holiness,  and  by  the  advancement  of 
views  on  these  subjects  which  the  Christian 
Church,  as  a  whole,  regards  as  by  no  means 
warranted  by  the  Scriptures;  also  by  observing 
methods  of  evangelism  which  do  not  seem  at 
all  favourable  to  that  reverence  which  Sanctifica- 
tion  demands  and  cultivates. 

In  recent  years  a  number  of  valuable  little 
works  have  been  issued  for  general  circulation 
in  the  interest  of  Sanctification.  Before  enter- 
ing on  these  Studies  I  procured  some  of  these, 
hoping  to  find  a  satisfying  presentation  of  the 
subject  as  a  whole  from  the  Scripture  point  of 


12 


Introduction 


i 


view.  Not  finding  what  I  could  regard  as  such, 
without  any  idea  of  publishing  the  resultfl,  I 
determined  to  search  the  Bible  as  a  whole  for 
myself  with  the  view  of  tabulating  its  expres- 
sions on  this  subject.  This  I  did,  using  for  the 
Old  Testament  at  first  mainly  the  Scpiuagtnt, 
in  order  to  be  able  to  mark  its  influence  on  the 
language  of  the  Greek  New  Testament.  The 
results  wore  given  in  substance  in  different  con- 
gregations, and  in  three  papers  read  by  request 
before  the  Summer  School  of  Theology,  met  in 
the  Presbyterian  College,  Halifax,  Nova  Scotia, 
July,  1898.  These  papers  I  have  been  requested 
to  publish,  that  those  interested  in  the  subject 
might  have  the  opportunity  of  considering 
leisurely  their  contents.  The  subject  is  now 
presented  more  fully  than  time  and  circum- 
stances permitted  hitherto. 

I  can  say  in  all  sincerity,  that  I  have  not  been 
consciously  influenced  by  any  denominational 
views,  as  I  sought  to  follow  the  leading  of  the 
Scriptureir  to  the  conclusions  presented.  The 
quotations  are  mostly  from  the  Revised  Version. 
I  think  it  is  much  to  be  regretted  that  the 
Churches,  as  such,  have  not  taken  a  greater 
interest  in  that  version.  The  result  will 
probably  be  that  sooner  or  later  it  will  come 
into  general  use  less  perfect  than  otherwise 
might  have  been  the  case. 

It  is  too  much  to  expect  that  work  so  imper- 
fectly done  will  be  satisfactory  to  all:  but  if  I 


Introduction 


U 


have  succeeded  in  some  fair  measure  in  gather- 
ing and  setting  forth  the  teaching  of  the  Bible 
on  the  subject  of  Sanctification,  and  inciden- 
tally on  Justification,  I  shall  not  consider 
my  labour  in  vain.  May  the  Lord  accept  and 
own  it  for  the  advancement  of  His  own  cause. 


SUPPLEMENTARY 

After  writing  the  preceding  paragraphs,  I 
sent  typewritten  copies  of  the  completed  MS. 
to  gentlemen  whose  opinions  I  desired  to  have 
before  definitely  concluding  to  publish.  Re- 
marks contained  in  some  of  the  replies  seem  to 
make  it  necessary  that  I  should  here  ask  the 
attention  of  readers  to  the  following  points. 
Established  associations  largely  determine  ex- 
pectations, and  are  even  liable  to  prevent  facts 
submitted  from  receiving  due  consideration,  or 
producing  their  legitimate  effects. 

1.  Do  not  overlook  or  forget  the  general 
title.  It  was  chosen  and  adhered  to.  in  pref- 
erence to  the  "  Biblical  Doctrine  of  Sanctifica- 
tion," because  it  suggested  a  purely  biblical,  and 
did  not  suggest  an  exhaustive,  nor  what,  from  a 
theological  point  of  view,  might  be  regarded  as 
a  systematic  treatment.  In  fact,  I  contemplated 
only  an  outline  from  a  Bible  point  of  view — 
such  as  might  suggest  profitable  themes  or 
lines  of  thought  in  evangelistic  service,  if  an 
opportunity  for  such  occurred. 


14 


Introduction 


I 


il 


2.  Notice  carefully  the  definition  of  Sancti- 
fication  given  and  adliered  to  in  these  papers. 
"To  sanctifiy  is  to  separate  to  God  inviolably 
for  His  own  service  and  glory."  "And  glory" 
are  the  only  words  here  not  supplied  by  every 
good  Hebrew,  Greek  or  Latin  lexicon:  and 
these  are  required  by  the  explanation  of  Sancti- 
fication  furnished  in  the  Scriptures,  and  are 
implied  in  the  words  preceding  thorn  as  His 
own  glory  is  the  supreme  end  of  God's  working 
and  of  the  service  which  He  requires.  After 
careful  examination,  I  have  seen  no  reason 
for  departing  from  the  ordinary  lexical  defi- 
nition. 

3.  It  has  been  suggested  that  much  of  what 
I  have  written  would  have  come  in  better  under 
the  title,  "The  History  of  Redemption."  The 
suggestion  only  attests  to  the  importance  of  the 
cry,  "  Back  to  Scripture,"  and  shows  the  need 
of  just  such  work  as  I  have  attempted  to 
accomplish.  God's  work  of  Sanctification  has 
been,  and  is,  most  emphatically,  a  work  of 
redemption.  It  is  to  it  that  the  work  of 
redemption,  in  the  whole  period  of  its  history, 
belongs. 

Among  well-informed  persons  it  has  been 
known  all  along,  as  a  general  fact,  that  the 
word  Sanctification  has  a  much  wider  significa- 
tion in  the  Bible  than  that  which  it  generally 
bears  in  the  Reformed  Theology.  Some 
theologians,  as  Dr.  Dick,  have  been  careful  to 


Introduction 


»5 


call  attention  to  this  widor  eip^nification;  and 
Home  theological  definitions  of  the  term,  as,  for 
example,  that  of  the  Westminster  Shorter 
Catechism,  are  sufficiently  wide  if  taken  in 
their  general  sense  to  cover  the  whole  ground. 
But,  unfortunately,  in  their  general  discussion, 
they  confine  themselves  to  the  limited  appli- 
cation  that  narrows  it  to  the  work  of  grace  that 
follows  Justification.  Others,  and  among  these 
are  some  of  our  most  eminent  theologians,  make 
no  reference  to  the  wider  meaning.  This 
practise  of  limiting  the  application  and  signifi- 
cation of  the  word  in  its  ordinary  use  in  theology^ 
coupled  with  the  fact  that  the  training  for  the 
ministry  in  the  Reformed  Church  has  been 
prevailingly  theological,  not  unnaturally  led  to 
limiting  it  in  thought,  at  least  in  what  may  be 
called  our  working  or  habitual  thought,  and  in 
common  speech.  The  origin  of  the  practise  is 
easily  traced. 

The  light  of  the  Gospel  first  dawned  on  the 
leaders  of  the  Reformation  from  their  study  of 
the  Scriptures  on  God's  method  of  Justifica- 
tion. This  led  to  giving  an  immediate  and 
long  continued  prominence  to  this  subject  in 
the  preaching  and  teaching  of  the  Church. 
And  as  the  Scriptures  taught  we  are  "  justified 
freely,  by  His  grace,  through  the  redemption 
that  is  in  Christ  Jesus,  whom  God  hath  set 
forth  as  a  propitiation  through  faith  in  His 
blood,"  the  prominence  given  to  Justification 


i6 


Introduction 


led  to  presenting  Redemption  in  this  connection 
almost  as  if  this  were  its  only  direct  relation. 
Then,  again,  the  fear  of  detracting  from  the 
freeness  of  our  Justification  led  to  a  jealous 
exclusion  of  any  connection  of  Banctification 
with  Justification;  and  thus  the  tendency, 
already  manifesting  itself,  was  confirmed,  of 
limiting  Sanctification,  as  one  of  the  replies 
expresses  it,  to  the  progressive  work  of  "  fitting 
the  redeemed  and  justified  for  their  home  in 
heaven." 

This  mode  of  presenting  the  Gospel  was  not 
without  its  injurious  consequences.  On  the 
one  hand  the  cause  of  Sanctification  suffered 
by  the  limitation  and  by  its  reduction  to  a 
second  place  and  its  consequent  more  distant 
connection  with  Redemption.  On  the  other 
hand,  the  new  freedom  that  came  to  be  associated 
with  Justification  by  Faith,  which  gave  a  title 
to  heaven,  encouraged  among  many  persons 
tendencies  which  only  the  prominence  given  in 
the  Reformed  Church  to  the  Holy  Scriptures, 
as  the  supreme  authority  in  matters  of  faith  and 
conduct,  and  the  new  and  constant  appeal  to 
the  Scriptures,  enabled  the  Church  to  keep  in 
check.  There  was  the  tendency  towards  Anti- 
nomianism,  which  very  early  manifested  itself; 
the  tendency  towards  independency  and  an 
extreme  individualism,  which  was  so  strong  as 
ultimately  to  take  definite  form  in  independent 
organizations;   the  tendency  towards  predesti- 


Introduction 


'7 


nection 
elation, 
om   the 

jealous 
ification 
ndency, 
med,  of 

replies 
"  fitting 
lome  in 

was  not 
On  the 
suffered 
on  to  a 
b  distant 
le  other 
sBOciated 
B  a  title 
persons 
given  in 
riptures, 
■aith  and 
ipeal  to 
keep  in 
s  Anti- 
id  itself; 
and  an 
|trong  as 
(pendent 
iredesti- 


nntioDism  or  oxtremo  views  rcBpoctin^  the 
KovcHMj^nty  of  God  in  Salvation,  so  that  many 
found  in  it,  as  they  thouglit,  a  justification  for 
dt'frrrin^  olx'dijMico  to  tho  Gospel  and  the 
connnand  to  jjjive  tho  Gospel  to  every  creature. 
We  must  wait  for  God  to  take  the  initiative  in 
movinjjf  us  and  others  to  come  and  ask  for  tho 
good  way.     Now, 

1.  Whatever  theologians  may  have  taught, 
it  is  not  true  that  tho  Gospel  gives  to  Justifica- 
tion "the  initial  place"  in  tho  sense  that  it 
placed  it  before,  and  separate  from,  Sanctifica- 
tion.  The  Gospel  was  preached  before  Paul 
was  called  to  the  work,  and  there  is  no  evidence 
that  any  special  prominence  was  given  to  the 
thought  of  Justification  as  a  first  attainment. 
The  word  does  not  seem  to  have  come  into 
general  use  as  the  title  of  a  special,  not  to  say 
a  preliminary,  blessing.  And  Paul  preached 
Justification  by  Faith,  not  on  the  ground  that 
Justification  goes  before  Sanctification,  but 
because,  as  the  apostle  of  the  Gentiles,  his 
preaching  of  a  free  and  full  salvation  through 
faith  in  Jesus  Christ  and  thus  only,  aroused  the 
hostility  and  ox^position  of  his  Jewish  brethren 
who  met  his  teaching  with  the  contention 
that  what  God  demanded  was  righteousness; 
that  He  gave  Israel  as  a  matter  of  special  favour 
His  law  as  the  rule  of  righteousness;  that  we 
cannot   be   justified    or   attain  to  the  recog- 


i8 


Introduction 


nizod  fitniidinp;  of  ri^ijhteouB  porRonR  oxcopt 
V)y  koepitj^  th«  law;  thnt  by  ki'opiii^^  tlic  law, 
we  juBtiticd  ourHclves  or  nttnini'd  ilio  Htniid- 
iiif^  of  nccoptt'd  ix^rsons,  ns  ripfhloonfl;  nnd  that 
even  those  who  received  JeHiiB  as  the  ChriHt  must 
bo  circumcised  and  keep  tlio  law  in  order  to  bo 
saved.  The  question  of  Justification  was  thus 
forced  to  the  front,  and  Paul  could  not  escape 
the  necessity  of  ^rapplin^  with  it;  while  his 
personal  experience  with  the  law  and  the 
Gospel,  and  his  knowledge  of  the  Scriptures 
prepared  him  for  speaking  out  clearly  and 
decidedly.  Ho,  therefore,  showed  that  the  use 
of  the  law  in  the  divine  economy  of  Salvation 
or  of  Sanctification,  was  to  instruct  in  the 
nature  and  duties  pertaining  to  our  moral  re- 
h  iions  and  thereby  to  awaken  and  deepen  the 
conviction  of  personal  sinfulness  and  helpless- 
ness to  escape  condemnation;  that  in  all  ages 
faith  was  the  law  of  justifying  righteousness,  and 
that  the  Gospel  was  the  power  of  God  unto 
salvation,  just  because  in  it  was  revealed  the 
righteousness  of  God  from  faith  to  faith.  With 
Paul,  a  life-union  to  Christ,  such  as  is  estab- 
lished wherever  there  is  true  faith  in  Him,  is  the 
one  all*comprehending  and  all-sufficient  con- 
dition of  salvation  and  secures  an  immediate 
and  permanent  standing,  both  in  Justification 
and  Sanctification,  as  it  brought  to  us  all  that  a 
completed  Sanctification  requires.  His  theory 
of  Salvation  is  virtually  summed  up  in  the 


Introduction 


<9 


wordn:  **  Of  (Iml  nro  yo  in  Christ  Jobub,  vvlio  wiih 
niadi)  unto  uh  wiudom  from  God  and  ri^htcoUH- 
n(>H8  and  Banotitication  and  rodoniption/'  This 
Ih  phiiidy  the  theory  of  Christ  and  of  the  fourth 
Gospel. 


2.  Paul  preached  that  Justification  was 
attained  throuj^h  the  redeinp'  on  that  is  in  Christ 
Jesus:  but  from  the  be^iunin^  redemption  was 
revealed  and  promised  as  belon^inj^  to  God's 
method  of  Hanctification.  Every  attentive  stu- 
dent of  the  Bible  must  see,  particularly  when 
his  attention  is  once  called  to  the  fact,  that 
Sanctitication  was  the  one  comprehensive  work 
of  Jehovah  for  His  people  before  the  coming?  of 
Christ,  was  the  great  work  of  Christ  on  the 
consunmiation  of  which  His  eye  was  fixed,  and 
has  been  the  work  of  the  Spirit  ever  sinco.  The 
failure  to  notice  this  fact  in  relation  to  Jesus  is 
the  reason  why  the  Epistle  to  the  Hebrews 
seems  to  many  a  strange  book,  out  of  keeping 
with  the  other  Epistles.  In  reality,  it  is  one  of 
the  most  valuable  portions  of  the  New  Testament, 
inasmuch  as  it  exhibits  clearly  the  unity  of  the 
doctrinal  system  of  the  two  Testaments. 

3.  The  pushing  into  the  forefront  of  Re- 
demption, Justification  by  Faith,  and  the  divine 
sovereignty  in  Salvation,  as  if  they  had  a 
specially  close  connection  together,  has  tended 
to  put  man  and  God^s  interest  in  man  above 


ao 


Introduction 


Ood'H  intoroflt  nnd  ^lory  in  ITIh  own  work.  Tho 
Bihlo  throu^diout  \f'\\'vH  iindoulitcd  and  indiH- 
I)utal)lo  proniiiHTK'o  to  tlic  Hovort'i^^nty  of  (i(xl. 
But  it  iH  only  when  OckTh  work  of  Sanctitication 
in  nil  itH  conii)relH»nHivt3n«'HH  riMMMvrH  tlu»  promi- 
nent and  important  placo  ^'iV(>n  to  it  in  the 
Scripturt'H,  that  tlu)  promin^nco  >^ivt»n  to  tlio 
divino  Hovorri^nty  can  b«  intelli^t^ntly  nnd 
duly  apprt'ciatt'd,  and  Kfdcmption  soon  in  its 
full  importanco.  For  tho  nj^os  occupied  with 
the  execution  of  God's  plan  of  creation,  before 
man's  tinu^  nrrived,  would  hnve  been  in  vain  if 
the  malice  of  Bntnn  nnd  the  folly  nnd  independ- 
ence of  man  could  frustrnte  the  work  when  it 
renched  tho  i)lnne  of  humnn  existence.  Had 
man  never  fallen,  Sanctification,  as  Gcxl's  work 
of  training  him  to  freedom  in  subjection  to  His 
fntherly  will  and  of  centering.;  all  thin^^s  in  Him- 
self tlionjjfh  man,  would  still  have  been  neces- 
sary. But,  with  the  entrance  of  sin,  Redemption 
became  a  necessity  if  man  was  to  be  separated 
to  God  in  such  a  way  as  to  make  him  a  pnrtaker 
of  God's  separateness  and  fulness,  or,  in  other 
words,  that  God  might  be  glorified  in  the  final, 
complete  perfecting  of  His  workmanship.  It 
does  not  make  Redemption  less  expressive  of 
God's  love  to  man  to  regard  it  in  relation  to 
God's  great  world  plan;  but  it  reveals  the 
gravity  of  the  offence  of  the  rejectors  of  His 
Gospel  in  a  stronger  light.  For  the}  no  longer 
appear  only  as  rejecters  of  the  provisions  of 


Introduction 


at 


llJH  lovo  mul  m»*rcy,  lu'cniiHc  ihry  prrfrr  llnir 
iii(li>prn(lcii('(«  uiul  till  plruHiircH  nf  Hill  for  n 
HcuHon;  Ixit  nlno  an  oppoHt^i'H  of  IIIh  ^racioUH 
plan  for  tlio  accoinpliHliincnt  of  IIIh  work  and 
tho  HJiowin^^  fortli  of  IIIh  ^^'lory — an,  in  nliort, 
tlioMe  who  will  not  voluiktarily  l)ow  to  His 
HovtM'ci^nty  and  brin^  Him  ^dory,  no  nintior  at 

iIm   llin  fatluTly 


1 


it 


\iice    II< 


reveal 
character  and  will. 

The  8n))jeet  v  ith  which  I  deal,  then,  is  not 
tho  moaning  o'  Sanctificntion  in  th(>olo^y,  bnt 
its  place  and  iniixntanco,  its  nature  and  ground, 
and  its  presentation  in  the  Bible  history  of  man 
and  of  nwelation. 

I  firmly  believe  that  in  this  subject  of  Sancti- 
fication  tho  larger  branches  of  the  Western 
Church  must  find  thoir  basis  of  union,  so  far  as 
union  is  necessary  to  carry  out  in  accord  tho 
work  which  the  Lord  Jesus  has  committed  to 
His  disciples,  under  tho  guidance  of  the  Holy 
Spirit. 

Three  hundred  years  of  controversy  on  the 
old  lines  have  not  sufficed  to  win  over  the 
Church  of  Rome  to  accept  any  Protestant 
platform.  It  has  felt  itself  committed  by  the 
law  of  historic  continuity  to  regard  God's  work 
in  its  whole  extent  as  a  work  of  Sanctification, 
and  it  has  denied  the  claim  of  authority  to  any 
teaching  which  limits  that  work  or  shuts  it  out 
at  any  stage  of  the  work  of  grace.  The  Reform- 
ers   justly    took  exception  to  its  doctrine  of 


11 


Introduction 


.luHtificntion.  Hut  it  waH  wronj^  horo  iM'cnuMo 
it  wfiH  wroti^  in  itH  (ioctrino  of  Sitnctitiotitioii. 
It  ri«>(*(l('(l  tlip  KpiHtlo  to  tho  KomntiN,  in  I'iiuPh 
(lay,  when  iilnwuly  tho  Hpirit  of  tlio  Knipiro 
Ik'^hh  to  fipprar.  It  Iwih  ncrdrd  it  Htill  nioro 
Minro,  H<M>in)<  tlwit  undiT  tht)  intluonco  of  un- 
Hcriptural  luttioriH  concerning  pricHtho(Kl  in  tho 
Church  and  tho  cflicacy  of  Bacramont  and 
ritual,  it  l)ccaino,  in  a  hir^^o  nicaHuro,  n  Hurt  of 
Having  nmcliino.  Hut  it  cannot  accept  n  doc- 
trino  of  tfuHtiMcation  from  which  S/mctitication 
is  excluded.  The  T^»fornn'd  (Church  has  all  alon^ 
admitted  in  otTect  that  San(;titication  is  in 
JuHtitication  when  it  teaches  that  etfectual  call- 
ing precedoM  tho  latter  and  makes  union  to 
Christ,  which  belongs  to  Hanctification  as  God's 
work  of  separating  us  to  Himself,  tho  condition 
of  partaking  in  tho  bh'ssings  of  Redemption. 
The  Methodist  branch  of  the  Church  has 
always  occupied  ground  in  some  respects  pecu- 
liar to  itself  on  this  subject.  It  has,  from  the  be- 
ginning of  its  history,  give.i  very  marked  promi- 
nence to  Sanctification;  and  the  earnest  and  suc- 
cessful evangelism  which  has  characterized  its 
whole  history,  furnishes  standing  testimony 
that  it  has  been  right  in  so  doing.  I  am  free 
to  confess  that  I  have  not  made  a  particular 
study  of  Methodist  theology.  I  have  long 
since  learned  that  tho  duty  of  a  minister  of 
the  Gospel  is  to  "preach  the  Word";  and  I 
have  found  Methodist  hearers  always  ready  to 


Introduction 


»J 


ncTopt  nwrh  pnmrMnjx  tin  hj«km1  M«'t)i(HliNm.  T 
rl)(>riHli  tho  liopc,  tli«>n>furr,  that  tiii'ir  icmliTH 
ttiiiy  fiixl  tlx*  tcMicliiti^  of  tlh'Hr  PiipcrH  in  ^«>n<*ral 
Imrnidiiy  with  tlirir  dix'triiml  HyHlorn. 

()ii«>  tiling  iiiriy  l)<<  ro^iirdrd  /ih  ('crtaiii:  It  is 
vain  to  rxp(>ct  to  liiid  a  HatiHra<-tory  banin  of  union 
t»xcM»pt  hy  wi"K  back  to  tlu»  Holy  Soriptiiri'M. 
Tlirro  iH  niucli  in  tho  theology  of  thi*  past  which 


Hint  all  hold  t( 


d 


It  h 


I 


wo  niiiHi  all  Mold  to  and  pri/o.  11  nan  noni'iH';«*( 
faith  and  hopo,  and  promoted  holinosH  of  lifo. 
l^it  in  tin*  pointH  on  which  wo  ditTor,  wo  iniiHt 
H(  ok  a^Tooniont  as  far  an  huc1»  in  nocoHH/iry  in  or- 
(h'r  to  urnty  of  action,  not  by  j^'oin?^  Ijack  aj^ain 
over  tlH»  whole  lioM  of  contlict,  but  by  v^foinj? 
with  our  proHont  iii^lit  to  tlio  factn.  Hcionco  in 
(juoon  in  Uh)  Hphoro  of  invosti^^/ilion  to  thiy  and 
hor  (h»croo  iH,  Whon  you  (HtTor  in  your  opinions 
or  concluHiouH  j^'o  back  to  thc^  factn,  rotu»w  your 
oxarnination,  onhir^o  your  collection.  Many 
thin^H  unite*  to  favour  this  course  at  tho  prostuit 
titno.  Th(^  call  for  union  is  loud.  Tho  rocoj?- 
nition  of  the  Scriptures  ns  the  final  authority  ib 
^j^onoral.  Rtnised  versions  have  Iw^on  prepared 
with  much  care.  Tho  study  of  tho  Scriptures 
is  widt^ly  urj^'cd.  In  a  j^oodly  number  of  col- 
leges, the  Bible  is  placed  amon^  tho  text^books 
and  reco^^iiized  in  the  pass  examinations.  It  is 
the  only  text  book  of  tho  Churches;  and  doubt- 
less tho  tinio  will  soon  como  when  tho  founda- 
tion of  ministerial  training  in  all  theoloj^ical 
colleges  will  be  laid  in  a  i)ersonal  knowledge  of 


mmmmmmm 


u 


Introduction 


ill 


the  contents  of  the  whole  Bible  as  a  necessary 
preliminary  to  the  understanding  of  the  purpose 
and  moaning  of  each  part. 

"  To  the  law  and  to  t!ie  testimony !  if  they  speak 
not  according  to  this  Word,  surely  there  is  no 
morning  for  them." 

"  To  the  only  wise  God,  through  Jesus  Christ, 
bo  the  glory  forever." 


{        !l 


THE  PLACE  AND  IMPORTANCE  OF  SANCTIFI- 

CATION    IN  THE   DIVINE   PLAN    AND 

GOVERNMENT  OF  THE  WORLD 

Every  one  at  all  conversant  with  the  Scriptures 
will  admit  that,  judged  from  the  Scripture 
point  of  view,  Sanctification  is  a  subject  of  very 
great  importance.  But  may  we  not  question 
whether,  ordinarily,  we  take  a  sufficiently 
fundamental  view  of  its  place  and  importance? 
It  is,  I  think,  quite  safe  to  say  that,  commonly, 
it  is  regarded  as  having  to  do  only  with  man, 
and  with  man  as  a  sinner.  But  may  it  not  have 
to  do  with  the  whole  of  God's  creation  work 
which  reached  its  highest  plane  in  man,  and 
with  man  as  a  sinner  only  because  man  sinned 
against  God  as  Ho  was  engaged  in  carrying  out 
His  purpose  and  plan  of  Sanctification  ?  The  Bible 
does  not  represent  man  as  standing  apart  from, 
and  independent  of,  the  world,  either  in  his  origin, 
development,  or  destiny.  Creation  is  God's  work 
of  generation,  and  man  comes  in  his  place  in  the 
generations — the  last  and  the  highest:  and  as 
he  is  related  to  the  world  in  his  origin,  so  he  is 
affected  by  that  relation;  and  it  is  affected  by 

25 


26       Bible  Studies  on  Sanctification 

his  rclntion  to  it  in  his  history,  and  "waiteth 
with  earnest  expectation  for  the  revealing  of 
the  sons  of  God"  (Rom.  8:  19,  R.  V.).  How 
beautifully  prophet  and  psalmist  and  apostle 
recognize  this  relation  and  general  oneness  of 
interest!  For  example  Ps.  103  and  148;  Isa. 
44:  21-23;  Ezek.  30:  1-15;  Hos.  2: 18-22;  Eph. 
1:  10/.  And  John  writes  of  his  vision  of 
heaven  opened  (Rev.  4  and  5):  "And  every 
created  thing  which  is  in  the  heaven,  and  on 
the  eartli,  and  under  the  earth,  and  on  the 
sea,  and  all  things  that  are  in  them,  heard  I 
saying.  Unto  Him  that  sitteth  on  the  throne, 
and  unto  the  Lamb,  be  the  blessing,  and  the 
honour,  and  the  glory,  and  the  dominion,  for 
ever  and  ever."  May  not  Sanctification  be 
God's  work  of  unifying  all  things  on  the  high 
plane  of  spiritual  being  through  man  in  Him- 
self as  the  sole  self^e^iistent  and  all-sufficient 
One  and  the  Source  of  life,  power,  authority  and 
completeness  to  all  things — the  gathering  to- 
gether of  all  things  in  One,  even  in  Christ  Jesus? 
Besides,  how  could  sin,  in  the  Bible  sense  of 
the  word,  and  as  it  brought  condemnation  on 
the  race,  have  entered  at  all,  if  God  had  not 
already  been  engaged  in  this  work?  For  the 
God  of  the  Bible  is  not  a  mere  principle  hidden 
in  the  depths  of  man's  being — a  power  within 
him  that  makes  for  rigbteousnest".  And  the  sin 
with  which  He  charges  man  is  not  the  helpless 
blundering  of  one  groping,  because  of  weakness 


Place  and  Importance 


27 


or  undeveloped  power  of  epiritual  viHion,  in 
(Ifirkness  from  wliieli  there  is  no  efienpe  except 
by  the  leHsons  of  experience.  Nor  is  it  tlie 
choice  of  lower  ideals  or  courses  of  action  when 
there  was  no  God  piven  higher.  He  is  the  one 
God  and  Father,  who  is  over  all  as  well  as 
throupfh  all  and  in  all — a  personal  Creator,  Pro- 
prietor, and  Ruler,  who  expresses  His  will  in 
unmintakable  terms;  and  the  good  He  requires 
is  obedience  in  fai^h  in  Him,  and  the  charge  is 
of  disobedience  or  transgression.  He  is  indeed 
within,  and  speaks  from  within  and  reveals  in 
our  hearts,  as  we  give  Him  opjiortunity,  His 
ideals  for  our  thoughtful  consideration  and 
practise.  But  He  is  also  without,  and,  as  wise 
parents  by  His  direction  still  do,  in  the 
infancy  of  the  race.  He  adopted  means  for  culti- 
vating positive  obedience,  and  at  the  same  time 
of  quickening  the  inward  ear  and  developing 
the  habit  of  watchful  attention  for,  and  to,  the 
voice  that  speaks  from  within.  "  Sin,"  says  an 
apostle,  *•  is  transgression  of  the  law,  and  when 
there  is  no  law,  there  is  no  transgression,"  but 
— neither  is  there  obedience.  Obedience,  the 
obedience  which  it  was  the  aim  of  God  to 
secure  in  the  training  to  which  He  sub- 
jected man  from  the  beginning,  and  which 
the  fulfilment  of  His  aim  in  His  plan  and 
government  of  the  world  requires,  is  not  that  of 
compliance  with  the  demands  of  an  authority 
that  speaks  from  within  merely,  and  may  be 


1' 
'I 

I 


a8       Bible  Studies  on  Sanctification 


only  oiirHi)lve8;  but  nn  authority  tliat  Hponks 
from  without  also,  and  thuB  tcHtHUS  and  traiuH 
U8  to  acknowUnl^e  and  obey  an  authority  not 
ourselves  nor  of  ourselves,  although  it  speaks 
to  us  throuj^h  ourselves.  God  created  man 
for  freedom,  but  not  for  independence;  and 
man  needs  to  be  trained  in  obedience  in  order 
to  understand  and  use  aright  his  freedom,  and 
therein  to  grow  to  the  full  stature  of  the  per- 
fect man.     But  let  us  now  consult 


;t   . 


■ 


THE  TEACHING    OF  THE   SCRIPTURES  ON  THE 
SUBJECT   OP   THIS    PAPER 

Gen.  2:  1-3  is  the  closing  paragraph  of 
the  original  Bible  account  of  the  work  of  the 
creation  week.  It  merely  introduces  the 
seventh  day,  and  states  some  significant  acts  of 
the  Lord  God  in  relation  to  it  by  which  the 
general  character  and  aim  of  the  day  and  its 
work  are  indicated. 

I  find  nothing  in  this  record,  or  indeed 
elsewhere  in  the  Bible,,  to  warrant  the  inference 
which  has  sometimes  been  drawn  from  it,  that 
this  week  was  one  of  ordinary  solar  days.  In 
fact  everything  seems  to  me  to  be  against  such 
an  inference.  The  reader  may  notice  that  so 
far  the  reference  is  to  God's  work  as  Creator, 
and  therefore  the  days  relating  thereto  must  be 
God's  working  days.  Compare  the  suggestible 
remarks  of  2   Pet.  3:5-8,  in  connection  with 


Place  and  Importance 


29 


preat  world  chnn^jfcs.  Then  there  is  no  refer- 
ence in  the  account  of  the  proj^roBS  of  time  or 
events  to  any  nights.  The  record  is  of  i,ime  as 
marked  by  evenings  and  mornings:  that  is,  of 
waxing  and  waning  periods.  It  finds  iio  place 
for  the  sola:  day  and  night  until  the  Tourth 
creation  day  brings  forth  the  sun,  moon  and 
stars  (ch.  1: 14-19);  and  after  introducing  them 
in  their  proper  place  in  the  narrative,  im- 
mediately dismisses  them  from  further  con- 
sideration, as  in  the  case  of  the  subject  matter 
of  the  other  paragrajjlis.  Besides,  in  the 
summing  up  of  the  creation  work  in  ch. 
2:  4,  where  it  is  contemplated  as  a  whole,  it  is 
counted  but  one  day's  work.  And  this  fact 
brings  us  directly  to  the  general  meaning  of  the 
word  "  day  "  in  the  Scriptures.  "  Day  "  means 
working-time,  or  the  period  for  active  etfort 
to  accomplish  a  definite  work.  It  is  the  con- 
nection or  the  context  that  decides  whether 
it  is  a  solar  day,  or  man's  opportunity  or  life- 
time, or  a  day  in  God's  providential  working  or 
government,  that  is  meant.  In  like  manner 
"  night "  is  the  period  "  when  no  man  can 
work,"  or  the  period  of  rest  or  recuperation  for 
renewed  effort,  or  of  calamity  or  sorrow.  But 
God  needs  no  rest:  consequently  His  week 
has  no  place  for  any  nights,  while  His  "days" 
with  their  evenings  and  mornings  will  be  de- 
termined in  length  by  the  character  and  de- 
tails of  the  work  belonging  to  each.     With  this 


30       Bible  Studies  on  Sanctification 


view  of  these  "dnys"  the  references  of  the  later 
Scriptures  seem  closely  to  harmonize.  For 
when  occasions  arise  for  seeking  comfort  or 
assurance,  in  the  present  darkness  or  difficul- 
ties, from  the  majestic  displays  of  the  divine 
power  or  wisdom  or  love  in  the  past,  these 
periods  are  characterized  as  everlastings,  eter- 
nities, ages,  or  timeworlds,  or,  if  as  days,  then 
they  are  days  of  heaven  or  of  eternity  or  eter- 
nities, or  days  or  years  of  the  ri^ht  hand  of  the 
Most  High.  For  example  (Ps.  77:  5),  "I  have 
considered  the  days  of  old,  the  years  of  etern- 
nities"  (margin).  Verse  10,  "I  will  remember 
the  years  of  the  right  hand  of  the  Most  High." 
Ps.  89:  29,  "  the  days  of  heaven."  Ps.  90: 1,  2, 
**  LoBD,  Thou  hast  been  our  dwelling-place  in  all 
generations.  Before  the  mountains  were 
brought  forth  (or  born)  or  ever  Thou  hadst 
formed  (literally,  given  birth  to  or  brought 
forth)  the  earth  and  the  world,  even  from 
everlasting  to  everlasting.  Thou  art  God." 
Here  the  generations  of  verse  1  are  explained  in 
verse  2  as  including  the  creation  formations  of 
the  everlastings  or  time- worlds.  Ps.  145:13, 
"  Thy  kingdom  is  a  kingdom  of  everlastings " 
(margin).  In  Micah  5:  2,  the  King  promised  to 
come  forth  from  Beth  .ehem=Ephratah  is  de- 
scribed as  one  whose  goings  forth  are  from  of 
old,  from  the  days  of  eternity.  In  Heb.  1:  2, 
God's  Son  is  characterized  as  His  Heir  by 
whom    also    He    made    the    worlds   (margin, 


Place  and  Importance 


3« 


nj^cfl  or  time-worlds).  Ch.  11:3,  "By  fftith 
wo  undorstniid  that  tho  worlds  (njjfos,  timo» 
worlds)  hnvo  been  framed  (fitted  to^^ether  as 
pt'iiods  ill  a  rejijularly  progressive  develop- 
ment) by  tho  word  of  God."  So  in  the  Pastoral 
Epistles  we  have  the  expression,  "  before  eternal 
times"  marking  tho  date  of  God's  purpose  and 
plan  (of.  Rom.  16:  25,  R.  V.).  Now,  tho 
most  natural  interpretation  of  this  designation 
ot  the  significant  working  periods  of  God  in  the 
past  as  ages  or  time  worlds  is  that  the  direct 
reference  is  to  the  Genesis  record,  and  that,  as 
there,  the  might  and  majesty,  tho  love  and 
persistence  and  endurance  of  God,  are  best 
emphasized  by  laying  stress  on  the  time  ele- 
ment, as  only  the  general  work  accomplished, 
and  not  the  long  and  detailed  process  of 
development  or  evolution  of  beings,  agents  or 
events  can  be  specified.  In  Genesis,  however, 
the  record  seems  from  the  outset  to  contem- 
plate the  origin  of  the  Sabbath  as  a  divine 
institution  belonging  to  the  beginning,  an 
account  of  which  best  comes  in  here  in  associ- 
ation with  the  sanctification  of  the  seventh 
general  period  in  the  world's  history,  and,  there- 
fore, the  word  "day"  is  used  throughout.  This 
association  is  elsewhere  kept  in  view  (see  Ex. 
20:  8-11;  31:  17). 

We  must  surely,  therefore,  regard  the  "sev- 
enth day  "  of  this  passage  in  Genesis  as  prima- 
rily the  seventh  in  relation  to  the  other  six,  that 


31       Bible  Studies  on  Sanctification 


'    'i 


is,  the  seventh  worhl  period,  the  fiovcnth  day  of 
God's  week  devoted  to  tlje  uiifohlin^^'niidacconi- 
plitthment  of  His  worhl  plan;  a  day  whicli, 
nccordinjj;  to  Ileb.  H:7-4:  11,  Ih  hUU  in  pro^jjrt^Hs 
nnd  furnihheB  ninn  witli  hiu  lon^ drawn  out 
"  to  day"  in  which  he  may  hear  the  voire  of  God, 
but  meanwhile  watchinjj;  in  fear  because  of  the 
evil  heart  of  unbelief  and  the  hardening  of  sin. 
Concerning  this  seventh  day  we  are  told  gen- 
erally, "  And  on  the  seventh  day  God  finished 
His  work  which  He  had  made."  This  state- 
ment seems  general  and  explanatory  in  itscliar- 
ncter  after  the  manner  of  Hebrew  narrative  in 
introducing  a  new  and  important  subject  (cf. 
ch.  1:1).  It  serves  to  introduce  the  seventh 
day  as  the  final  and  interpretive  jjeriod  of  the 
world's  history.  The  particular  acts  of  God  re- 
lating to  it  that  belonged  to  the  creation  story, 
as  the  story  of  "  the  beginnings,"  then  follow. 
First:  "And  He  rested  on  the  seventh  day 
from  all  His  work  which  He  had  made."  Bested, 
literally,  kept  Sabbath.  (1)  With  the  in- 
troduction of  man  duly  endowed,  blessed  and 
clothed  with  dominion,  the  creation  plan  as  to 
the  order  of  beings  to  be  brought  in  is  com- 
pleted. Man  is  now  to  have  his  day  or  period 
of  world^development.  The  stage  of  history  is 
his  meanwhile,  and  he  is  to  be  the  centre  of 
universal  interest  until  his  day  and  destiny 
shall  be  accomplished.  (2)  God's  working  in 
relation  to  the  world  meanwhile  has  a  religious 


I'lace  and  Importance 


33 


Hit^nilicatico.  It  Ih  tlio  poricKl  of  IUh  Sabl)atli 
work.  In  IIiIh  coiiiu'ction  (MiriHt'n  dofi'iiHo  of 
lliiMHolf  (John  5:12),  "My  Fathrr  workcth 
hithorto  and  I  work,"  \h  coniplrto,  and  oaHily 
undorHtdod.  His  work  uf  healing  and  l)lt>KH< 
inj^  man  in  its  relation  to  II is  Krdnnption 
work  stood  in  din»ct  connection  with  tlio 
Blither's  present  Sabbath  work  and  therefore 
could  not  1)0  a  profanation  of  the  Sabbath 
(cf.  John  5:19,  20).  Second:  "And  God 
blessed  the  Sabbath  day,"  that  is,  as  He  had 
before  blessed  the  living  creatures  (ch.  1:  22)  and 
man  (ch.  1 :  28).  This  statement  marks  the  invest- 
ing of  the  seventh  day  or  the  seventh  part  of 
time  with  a  Sabbath  character  as  belon^in^,  as 
in  these  cases,  to  creation  work.  Sabbath  is  a 
fixed  institution  in  the  divine  plan  and  j^overn- 
ment  of  the  world  as  a  gracious  plan  and  a 
gracious  government,  and  is  to  be  productive  of 
rest.  Third:  "And  sanctified  it."  This  an- 
nouncement indicates  the  specific  character  of 
the  day  and  of  its  work.  "  To  sanctify,"  as  we 
shall  see,  is  to  set  apart  to  God  inviolably  for 
His  own  special  service  and  glory.  In  the 
Bible,  Sanctification  is  God's  work,  which,  how- 
ever, He  requires  man  to  own,  acknowledge, 
and  make  his  own  in  faith  and  obedience, 
before  he  can  realize  the  designed  benefit  of  it. 
The  ditference,  then,  between  the  six  pre- 
ceding days  and  the  seventh,  as  intimated  in  the 
sanctification  of  the  latter,  is  that  the  former 


I 


i 


34       Bible  Studies  on  Sanctification 

wor«^  rlrvotod  to  Iho  prorowR  of  world  prndiicinpf, 
during  which  tho  iniorcHt  of  (IckI  ct^ntort^d  iti  ttie 
work  wliicli  pr()^n>HH4>d  iownrdH,  and  whh  crowned 
by,  iho  intnKluntioii  of  nmii.  Diit  now  with  tho 
BiuMMith  day  Iwih  coino  th«  time  for  iUA  in  Hcrvo 
HiniHolf  by  thiH  completed  work  and  in  thiH  final 
Bta^o  of  it;  and  tho  poiMiliaraH  w<*ll  aH  important 
charactor  of  IliH  now  work  iH  indicated  hy  tho 
sanctiHcation  of  tho  day.  In  tho  Htory  of  tho 
pro^roHH  of  creation  no  intimation  is  ^ivon  aH  to 
whom  or  what  purpoHo  all  waH  to  riervo.  Wo 
nro  simply  told  all  proceeded //v;m  God  and  was 
hy  God,  and  God  contomplatod  and  was  pleasod 
with  the  roHult.  Now,  wo  aro  asHured  in  a 
general  way  all  was /or  Him.  As  He  was  tho 
bej^inninj^,  so  also  is  Ho  tlio  purposed  end. 
(Heb.  2:10;  Rom.  11:30).  Tho  time  devoted 
to  effectinj^  this  purpose  is  therefore  sanctified. 
It  is  made  holy  to  the  Lord;  and  its  work  is 
God's  work  of  Sanctification;  and  man's  whole 
day,  as  he  is  the  subject  of  Bible  history,  lies 
within  this  consecrated  time.  Until  man  was 
brought  forth,  this  now  age  with  its  distinctive 
work  could  not  have  been  introduced.  For  man 
alone  of  all  the  orders  of  creatures  of  tne  world, 
was  so  related  to  God  on  the  one  side,  and  to 
the  world  on  the  other,  as  to  be  qualified  to  bo 
clothed  with  dominion,  and  to  be  held  morally 
accountable  for  his  service  and  his  government 
of  himself  and  the  creatures  which  he  was  free 
to  control.    At  the  same  time,  he  was  the  only 


|!; 


Place  and  Importance 


35 


CFMtnro  who  could  fruntrnto  or  hlndiT  the 
ncconi|)liHhnu*nt  of  (lod'H  purixmi^  hikI  pinn. 
For  tht^  ofipncity  for  dominion  implied  the 
onpncity  nnd  nrxul  of  H(>lf  rult>  inidur(}(Hl  and  tlin 
poBftibility  of  drifting  into  ind(>iM>nd(>n('o  nnd 
nttt'mpiin^  to  constituto  liitnm^lf  nn  irroHponHihle 
conttM*  of  authority.     TImh  \h  vwy  nian'H   toinp- 


d  di 


And  th< 


[1.  Ye 


iation 

shall  1)0  aB  Gml/'  Tho  inauguration  of  tho  nt^w 
aj^o  could  not  thoroforo  \w  lon>^  dt'ft'rnHl;  and 
this  paragraph  aHHuroH  uh  that  it  was  duly  in- 
troduced. ThuB  was  bt'j^un  the  work  which  is 
now  bein>^  perfected  un(h'r  JeHua  i\u)  Christ,  in 
whom,  even  from  the  be><inuinK,  Gtxl  puriK)8ed 
to  gather  together  all  thinj^s  in  heaven  and  on 
earth  (Eph.  1:10,  Col.  1:20). 

But  as  the  sanctiHcation  of  the  world  was  to 
be  effected  through  man,  and  man  himself  re- 
quired to  be  moulded  for  God  and  developed  in 
character  in  communion  with  God,  he  also  must 
have,  with  God's  sanction,  and  that  the  care 
for  consequences  to  worldly  interests  may 
rest  on  God,  his  weekly  Sabbath  of  rest  from 
worldly  labour  for  communion  with  God  and 
spiritual  contemplation.  The  primary  reference 
in  this  passage  must,  as  I  have  already  said,  be 
held  to  be  the  seventh  in  relation  to  the  six 
creation  days.  But  since  the  fourth  creation 
period,  solar  days  have  been  in  existence,  and 
now  that  man  is  introduced,  are,  and  must  con- 
tinue to  be,  his  days.    And  as  the  sanctification 


36       Bihlc  Studies  on  Sanctificiition 


f)f  tlio  wnrhrM  Hrvnith  «l/»y  had  n>f«'r<Mico  to  ninn 
nnl  tr>  work  to  })<>  (loii(>  in  nnd  through  him,  lif*, 
too,  niiiHt  hnvo  n  workly  Snhlmth,  (I)  to  link  Ihh 
work  nnd  tiiiio  din^'tly  with  (icKpH  work  of 
Snnctincatioii,  (2)  to  Im»  i\  n'j^'ulnrly  n'currinp; 
motnorinl  (»f  (JixPh  Hnhlmth,  nm\  (li)  to  1m»  n 
ph'd^o  of  final  fidl  participation  in  (}(KrH  r(>Ht 
wlirn  liiH  work  in  tiio  world  iH  alKo  finiHlu'd. 
T\\\h  Hcrnudfir If  n'f<'n»n('o  to  n  "Sahhath  nmdo 
for  man  "  in  nocoHnary  to  j^ivt^  full  Hi^niflcanoe 
to  vrrfio  8.  For  tin*  blcHsinp;  of  tho  day  im- 
plioH  n  porpotuation  in  kind,  aH  in  ch.  1:  22,  28, 
and  a  contomplatod  continued  rc(!urrcnco;  nnd 
tho  formal  notice  of  tho  iiiHtitution,  hlohflinjj:, 
nnd  HnnotiBcntion  of  the  Hnbbath  must  havo 
boon  for  man's  odification. 

CONFIRMATION  FROM  LATER  RFrERENCEB 

Tho  oxposition  wo  hnvo  pfiven  of  this  pnrn- 
p;rnph  sooms  to  rocoivo  decided  confirmntion 
from  Bubsequont  references  in  the  Scriptures. 

Tho  mnnnor  in  which  the  Snbbnth  wns  intro- 
duced into  the  oovennnt  '  etween  the  Lord  nnd 
Isrnol,  nnd  is  nfterwnnih  » eferreul  to  in  tho  his- 
tory, is  decisive  on  tho  two  points  of  its  relntion 
to  God's  Sablmth  nnd  to  His  work  of  Snnctifi- 
ctttion.  Tho  covennnt  is  contnined  in  Exodus, 
ch.  20-2'J  inclusive.  Tho  commnndment  bearing 
inp  on  the  Snbbnth  (ch.  20:8-11),  introduces  it 
not  as  new  legislation,  but  in  such  a  way  as  to  fix 


[I  il 


I'lace  anil  Importance 


37 


atfi'iition  on  i\\o  ndnptinn  Into  tli»»  r.ov(»nAnt  of 
Mil  iiiHtitiiiinri  appniiilfd  at  tin*  iH'^iritihii^',  tlio 
olmrrvatHT  of  wliirli  in  iln  nri^iiinl  Ha<'rr<l 
cliiiractrr  in  a  vital  part  of  tlu*  covniaiit,  "  Ho- 
in«>riilM>r  tin*  Sahlmth  day  to  k(M*p  it  holy/*  that 
iH,  to  Haiu'tify  or  rr^anl  and  treat  it  nn  holy,  or 
aa  ^ivt^n  to  man  aH  Hanotitird  ti^u^  (/unHo. 
(piiMitly  it  waH  to  ho  ro^ardt^d  aH  "Tlu^  Sah)>ath 
of  tho  Loud  thy  (i<Ml/'  and  hh  (h>Hi^n(>d  to 
dividt^  niairn  W(M>kH  in  rilation  to  worldly  \vt)rk 
and  Sabbath  obHcrvanco  aftor  tht*  manner  in 
which  G(jd'fl  work  waH  divithnl.  Tho  Loiu) 
would  havo  IliH  peoplo  contomplato  tho  fact 
that  man,  ns  clothed  by  (iod  with  authority  to 
rulo  in  tho  world,  became  (IcxPh  n»pro8entativo 
before  tho  world,  and  muHt,  thoroforo,  employ 
his  time  in  tho  Borv*co  and  after  the  mannt>r  of 
God.  For  hiu  own  Hake  and  tho  Bake  of  the 
creaturoH  over  which  ho  waH  to  rulo,  and  the 
Hake  of  the  character  of  Him  whom  he  ropro- 
fionts,  he  munt  be  a  bonoficont  ruler  and  munt 
manifcai  the  rclifjiotia  aim  of  the  supreme  yov- 
emment  of  the  world. 

Hence  tho  prominence  given  to  tliiH  lant  point 
in  the  formal  reference  to  the  Sabbath  and  the 
Btrictness  of  the  loj^iHlation  concernin^^  it  in 
Exodus  31:  12-17.  This  passa^^e  shows  that 
both  the  institution  and  the  Htri(;tnes8  of  the 
Mosaic  le|;^islatior.  had  a  far  higher  aim  than 
merely  to  express  tho  divine  boneticence  in  pro- 
viding a  weekly  day  of  rest.    That  higher  aim 


T^ 


t  > 


I   1' 


38       Bible  Studies  on  Sanctificatlon 

IB  found  in  the  expressed  relation  to  the  Lord's 
work  of  Hanctification.  "  It  is  a  sign  between  Me 
and  you,  throughout  your  generations,  that  ye 
may  know  that  I  am  the  Lord  that  sanctify  you,' 
or  more  strictly — that  I,  the  Lord,  am  sancti- 
fying you.  (Harper's  Elements  of  Hebrew 
Syntax,  Par.  27,  2,  u,  in  respect  to  tense  or 
temporal  function,  the  participle  is  used  in  the 
d(  scription  of  a  state  or  action  belonging  to  the 
rphere  of  the  present^  and  thus  represented  as 
continuing,  enduring,  permanent;  e.  g.  (Deut. 
4: 1),  "  which  I  am  teaching  you." 

So  in  Isaiah  56:1-8  and  58:13,  14,  the 
reference  to  servile  labour  is  omitted,  and  the 
point  emphasized  is  not  that  of  abstaining 
from  the  duties  of  their  ordinary  worldly 
avocations,  but  from  profaning  the  day  or 
making  it  a  common  day  in  any  sense,  and 
thus  a  day  free  to  be  devoted  to  their 
own  use.  The  condition  of  special  divine 
favour  is  that  the  people  should  co=operate  with 
God  on  the  Sabbath  to  promote  His  special 
work — should  choose  on  it  the  things  that 
please  Him,  abstain  from  seeking  their  own 
pleasure,  call  the  day  as  holy  to  the  Lord  a 
delight  and  honourable,  and  honour  it.  Then,  in 
return  or  recognition  of  their  oneness  in  pur- 
pose and  aim  with  Him,  as  His  people,  He 
would  co-operate  with  them  by  His  blessing  on 
their  rightly  directed  efforts  on  other  days,  and 


Place  and  Importance 


39 


pronioU)  them  io  tlie  hij^bost  worldly  proHpority 
find  honour  (Kx.  19:5). 

The  teaching  of  Josus  concern itijjj  the  Snb- 
bntli  is  on  the  same  lino.  "  Tho  Snbbftth  wah 
made  for  man  and  not  man  for  the  Sab])ath." 
Observe  "  was  imidey  It  belonf(s  to  creation. 
The  reference  is  to  the  order  of  events  in  the 
beginning.  The  Sabbath  is  a  divine  institu- 
tion, but  it  did  not  precede  the  creation  of  man 
but  immediately  followed.  And  it  was  made 
for  man;  not  for  nature  or  for  animals  apart 
from  man,  nor  for  some  men  only.  And  it  was 
for  man's  true  interest  and  welfare.  As  the 
Son  of  Man,  and  in  view  of  His  relation  as 
such  to  both  God  and  man.  He  therefore 
claimed  to  be  Lord  also  of  the  Sabbath  and  to 
be  warranted  in  rescuing  it  from  a  mere  formal, 
ceremonial,  and  burdensome  observance  that 
brought  no  such  benefit  to  man  as  God  de- 
signed in  its  institution,  and  devoting  it  to 
man^s  truest  and  highest  well=being.  Hence,  in 
loyally  observing  the  Sabbath  during  His  min- 
ist^^y,  He  devoted  it  not  merely  to  tae  ordinary 
service  of  sanctuary  worship,  but  to  the  benefi- 
cent rescue  work  which  characterized  God's 
work  of  Sanctification  throughout  its  history. 
"  My  Father  worketh  even  until  now,  and  I 
work.  Verily,  verily,  I  say  unto  you,  the  Son 
can  do  nothing  of  Himself,  but  what  He  seeth 
the  Father  doing:  for  what  things  soever  He 


I 


.  I 


I  1 


40       Bible  Studies  on  Sanctification 

doeth,  tht'He  the  Son  also  docth  in  like  man- 
ner" (R.  v.).  The  apostles  of  Jesus  and  the 
Christian  Cliurch  since  their  day,  have  held  the 
same  view  of  the  relation  and  design  of  the 
Sabbath  as  the  Lord's  day.  It  is  only  as  we 
are  engaged  in  the  Lord's  service  that  we  loy- 
ally keep  His  day. 

THE  BIBLE  THROUGHOUT  ASSIGNS  TO  GOD'S  WORK 
OP  SANCTIFICATION  THIS  FUNDAMENTAL  PLACE 

Let  us  now  very  briefly  mark  the  course  of 
events  as  traced  in  Bible  history  and  see  how 
it  is  the  record  of  the  progress  of  God's  work 
of  Sanctification  and  takes  its  character  from 
that  fact. 

We  have  seen  that  the  first  step  was  the 
Sanctification  of  the  whole  of  the  world's  sev- 
enth day  and  of  each  seventh  day  of  man's  brief 
weeks.  This  was  like  striking  the  key*note  of 
the  history  that  was  to  follow. 

Then,  as  man  stands  at  the  head  of  the  crea- 
tion work,  his  sanctification  is  begun  by  plac- 
ing him  formally  under  commandment:  and  of 
the  things  already  placed  under  his  dominion, 
one  tree  is  separated  to  God's  service  for  the 
epecial  purpose  of  trying  man,  of  training  him 
in  trust  and  obedience,  and  teaching  him  that 
only  along  the  line  of  separation  to  God  and  in 
obedience  to  Him  was  true  life  and  happiness  to 
be  found,  and  that  independence  and  disobedi- 
ence meant  death  and  all  evil. 


Place  and  Importance 


4« 


Tho  next  step,  that  of  rostorntion  to  tho  fa- 
vour of  God,  bt'Ioii^,'H  to  tho  hibtory  of  thn  saino 
work.  And  horo  observe  that  the  Lord  God 
does  not  confine  Himself  to  speaking  words  of 
reconciliation:  but  a^ain  He  separates  to  His 
own  special  use  of  the  creatures  pjiven  to  man 
for  his  use,  in  order  to  give  visible  and  intelli- 
gent expression  to  His  purpose  and  plan  of 
Sanctification  in  view  of  man's  fall  under  con- 
demnation. It  could  not  have  been  simply  to 
provide  clothing  that  animals  were  ordered  to 
be  slain.  For  man's  consciousness  of  naked- 
ness and  need  of  clothing  did  not  in  Bible  story 
arise  from  the  fact  of  his  being  unclothed.  The 
record  assures  us  (Gen.  2: 25),  "They  were  both 
naked  and  were  not  ashamed,"  and  (3: 7-11)  that 
the  consciousness  of  nakedness  followed  disobe- 
dience as  its  occasion.  Next  followed  the  effort 
to  clothe  themselves,  which  on  the  approach  of 
God  they  realized  was  ineffectual.  And  as  they 
were  unable  to  clothe  themselves  towards  God 
so  long  as  they  were  ruled  by  the  consciousness 
of  sin  unforgiven,  so  neither  would  the  skins 
which  God  gave  them  for  the  purpose  have  suf- 
ficed to  take  away  their  sense  of  nakedness  in 
His  presence  with  its  accompanying  fear  of 
God,  unless  the  gift  was  associated  with  the  as- 
surance of  covered  trangression,  that  is,  of 
righteousness  provided  or  promised.  In  this 
connection,  it  is  not  to  be  overlooked  that,  in  the 
Scriptures,  clothing  is  a  symbol  of  righteous- 


1 1- 


i\  > 


V     V, 


41        Bible  Studies  on  Sanctification 

11(588,  and  in  the  New  Tofltnment,  full  Snnctifica- 
tion  is  roalizod  by  puttiny  on  the  Lord  Jesus 
and  walkinp^  in  Him. 

In  the  flood  God  is  represented  as  separating 
to  His  own  service  the  forces  and  resources  of 
nature  to  destroy  all  that  He  had  given  to  man , 
with  man  himself  once  it  is  manifest  that  the 
progress  of  the  race  is  wholly  away  from  God's 
spiritual  aim  in  creation,  namely,  that  all  things 
were  for  Him  as  well  as  from  and  by  Him.  The 
sole  and  sufficient  reason  assigned  for  the  salva- 
tion of  Noah  and  his  family  is,  "  For  thee  only 
have  I  found  righteous  in  this  generation." 

In  the  new  era,  begun  with  the  call  of  Abra- 
ham, a  family  is  separated  from  the  nations  of 
the  earth  to  be  a  people  wholly  subject  to  God's 
revelations  and  government,  that  he  may  use 
them  for  enlightening  the  nations  in  the  knowl- 
edge of  His  own  character  and  will,  and  His 
purpose  of  grace  concerning  the  world.  "  This 
people  have  I  formed  for  myself;  they  shall 
show  forth  my  praise."  But  the  full  signifi- 
cance of  this  new  step  cannot,  for  reasons  given 
in  the  record,  bo  seen  for  many  years — not  un- 
til the  call  of  Moses  to  lead  Israel  up  from 
Egypt  to  the  Land  of  Promise. 

From  this  point  forward,  no  thoughtful 
reader  can  fail  to  see  that  the  Bible  history  is  a 
record  of  God's  dealings  in  the  interest  of  His 
great  work.  Everything  is  done  with  the  view 
of  impressing  on  the  minds  of  His  people  the 


Place  and  Importance 


43 


iiK'nnin^  nnd  importnnco  of  Snnctiticniion. 
"Sanctified,"  "holy,"  nniHt  now  bo  written  on 
nil  that  the  Lord  sets  apart  or  spocially  claims 
for  His  service,  or  that  is  offered  to  Him.  The 
nation,  their  first  born  whom  He  placed  in  their 
houses  in  Egypt  under  the  protection  of  the 
sprinkled  blood  of  the  Passover  sacrifice  and 
thus  specially  sanctified  as  a  class,  His  own 
tabernacle  with  furniture  and  oflBcials,  men, 
animals,  times,  places,  offerings,  are  all  to  be 
formally  separated  to  His  use  according  as  the 
necessities  of  His  work  demand  or  His  pleasure 
is  intimated,  and  to  be  counted  holy.  In 
short,  all  the  Lord's  arrangements  for  His 
people's  salvation  and  education  come  tinder 
the  head  of  Sanctification  and  dema^id  Sanctifl- 
cation  on  their  part.  Nor  is  it  merely  in  the 
Law,  but  also  in  the  History  afterwards,  and  in 
the  Prophets,  that  this  work  as  God's  work  in 
the  world  is  thrust  upon  the  attention  of  the 
reader.  The  Lord  Himself  is  "holy.'*  En- 
trance into  His  presence  in  His  house  and  into 
His  service  ever  requires  sanctification.  He 
who  is  called  into  the  service  of  the  Lord  must 
be  separated  unto  the  Lord  as  His  servant. 
OflBcial  consecration  is  sanctification.  Those 
who  are  permitted  to  join  in  the  sacrificial 
feasts  must  be  sanctified.  "The  Lord  hath 
prepared  a  sacrifice,  He  hath  sanctified  His 
guests"  (Zeph.  1:7).  The  Nazirites  were  the 
Lord's  sanctified  total^abstinence  people.    The 


I 


tJi 


44       Bible  Studies  on  Sanctlfication 

Soptua^ini,  having  in  view  tho  meaning'  of  the 
titU'  j^cinMally,  n-adH  insti'ad  of  it  the  adji'ctivo 
holy  and  han  (in  AnioH2:ll),  "I  rairi(»d  up  of 
your  youn^^  nu'ii  for  sanctitication."  When  tho 
armies  of  the  nations  were  oaUed  into  His  ser- 
vice of  jud^^nient,  they  l)(»eame  His  "sanctified 
ones"  (Is.  IJi:  JJ).  Herein  hiy  the  secret  of  their 
acceptance,  their  security  and  their  success. 
To  Jeremiah  He  said,  "I  sanctified  theoand  or- 
dained thee  a  prophet  unto  the  nations."  In  due 
time  he  received  the  char^j^e,  "  Sanctify  the 
nations  against  Ba})ylon"  (Jer.  51:27,  28,  inar- 
giu).  To  Joel  He  issues  the  command,  "Sanc- 
tify war"  (ch.;i:  9). 

In  the  New  Testament  the  meaning  of  the 
word  grows  more  definite,  but  the  same 
tliought  runs  through  the  book.  The  Lord's 
work  is  th"f  of  Sanctification,  and  those  ac- 
cepted by  Him  for  His  service  are  sanctified. 
They  are  accepted  as  sanctified  from  His  side, 
and  if  they  fail  to  realize  the  blessings  and  suc- 
cess belonging  to  the  relation,  it  is  because  they 
have  failed  to  sanctify  themselves  to  Him  and 
to  sanctify  Him  in  their  hearts  and  lives.  Re- 
garded in  the  light  of  the  message  of  the  angel 
of  the  Lord,  John  is  received  by  his  parents  as 
sanctified  to  God  from  his  birth,  and  is  trained 
accordingly.  In  his  ministry  he  takes  his  place 
in  the  history  as  "a  man  sent  from  God." 
Jesus  speaks  of  Himself  as  "Him  whom  the 
Father  hath  sanctified  and  sent  into  the  world." 


Place  and  Importance 


45 


His  work  for  the  Father  Ho  sums  up  in  the 
word,  "I  hnvo  j^lorififd  Th»'e  on  the  earth." 
These  words  express  whnt  is  meant  in  the  Old 
Testament  by  sanctifying  His  name,  and  sums 
up  what  God  required  of  those  whom  He  railed 
into  His  service.  "I  will  be  sanctified  in  them 
that  come  ni^^h  me,  and  before  all  the  peopU;  I 
will  bo  ^^lorified."  His  prayer  for  thosci  ^iven 
Him  i^.  addressed  to  God  as  "Holy"  Father,  by 
which  title  He  recopfiiizes  Him  as  the  author  of 
Sanctification;  and  is  in  brief,  "Sanctify  them  in 
Thy  truth.  As  thou  didst  send  Me  into  the 
world,  so  sent  I  them  into  the  world,  and  for 
their  sakes  I  sanctify  Myself,  that  they  also 
may  be  sanctified  in  truth."  This  was  His  whole 
work  for  God,  as  repfards  Himself  to  sanctify 
Himself  by  a  more  and  more  complete  surren- 
der of  His  will,  in  obedience,  until  finally  He 
yielded  up  His  life  a  free-will  offerinjij;  and  as 
regards  those  given  Him  to  sanctify  them  by 
His  offering  for  them  (Heb.  10: 10).  With  the 
accomplishment  of  this  work  the  sphere  and 
character  of  His  ministry  were  changed:  the 
"Holy"  Spirit  must  do  the  rest  in  the  world. 
And  those  who  were  gathered  in  for  God 
through  the  labours  of  His  sanctified  ones  were 
received  into  the  standing  of  "saints*'  or  "sanc- 
tified in  Christ  Jesus."  But  as  the  standing 
was  one  involving  personal  and  progressive 
surrender  to  the  Lord  for  His  service  only,  in 
order  that  its  benefits  in  spiritual  experience 


1 1    ' 


46       Bible  Studies  on  Sanctification 


% 


and  helpfulnees  to  others  may  be  realized,  they 
are  exhorted  to  "follow nftor  the  Snnciificntion 
without  which  no  one  shall  see  the  Lord."  In 
this  they  only  follow  the  Captain  of  their  Sal- 
vation who  was  perfected  through  suflFerinR. 
How  important  it  was  judged  in  the  early 
Church  that  this  standing  in  Hanetification 
should  be  attained  and  maintained,  appears  very 
clearly  in  the  simple  fact  that  when  Paul  would 
convince  the  Church  in  Corinth  that  a  husband 
or  wife,  married  while  in  a  state  of  heathenism, 
but  who  afterwards  received  the  Gospel,  did  not 
require  to  separate  from  the  wife  or  husband 
who  still  remained  in  unbelief,  but  desired  to 
maintain  the  conjugal  relation  inviolate,  the 
reason  assigned  is,  "  For  the  unbelieving  hus- 
band is  sanctified  in  the  believing  wife  and  the 
unbelieving  wife  is  sanctified  by  the  believing 
husband,  else  were  your  children  unclean,  but 
now  they  are  holy."  That  is,  the  relation 
divinely  instituted  in  nature  is  acknowledged  by 
God  under  grace,  for  the  end  for  which  marriage 
was  instituted,  so  that  the  standing  of  the  chil- 
dren among  the  saints,  or  the  right  and  duty  of 
the  Church  to  regard  and  treat  them  as  of  their 
number,  is  secured  through  the  believing  parent. 
The  Apostle  introduces  here  no  new  principle. 
Sanctification,  in  its  general  character,  is  recog- 
nized everywhere  throughout  the  Scriptures  as 
communicable:  the  temple  sanctified  the  gold, 
and  the  altar  the  sacrifice  (Matt.  23: 17-19  and 


I 


Place  and  Importance 


47 


Bee  Ezek.  44;  19);  nnd  if  the  root  he  holy,  so  aro 
the  brnnches.  The  loBson  wo  learn  from  PauPa 
argument  in  his  letter  to  the  Corinthians  is 
taught  with  ec^ual  plainness  from  another  point 
of  view  in  his  instruction  to  Timothy  (1  Tim.  4: 
1-5).  It  is  judged  a  sufficient  answer  to  the 
false  teachings  that  wore  one  day  to  prevail 
concerning  "meats  which  God  created  to  bo 
received  with  thanksgiving  by  them  that  believe 
and  know  the  truth,"  that  every  crtmture  of  God 
is  good,  and  nothing  is  to  be  rejected,  if  it  is 
received  with  thanksgiving;  for  it  ia  snnctijicd 
through  the  Word  of  God  and  prayer. 

THE  CONCLUSION  OP  THE  WHOLE  MATTER. 


^> 


If,  then,  the  subject  really  lies  in  the  Scrip- 
tures as  I  have  presented  it,  the  place  and  im- 
portance of  Sanctification  in  the  divine  plan 
and  government  of  tlie  world  is  fundamental. 
In  the  Old  Testament  it  is  God's  comprehen- 
sive work  as  Lord:  in  the  New  Testament  it  is 
His  work  as  Father,  Son  and  Holy  Spirit.  And 
as  it  holds  the  first  place  in  the  divine  adminis- 
tration, it  should  hold  no  secondary  place  in  our 
thoughts  and  plans.  It  is  only  as  workers  to- 
gether with  God  that  we  can  expect  success  or 
reward,  and,  therefore,  His  plan  and  aim  should 
govern  ours.  It  is  only  as  sanctified  to  theLoRD, 
and  not  from  His  side  only,  but  from  ours  also, 
and  as  those  who  sanctify  Him  by  glorifying 


II 


48       Bihic  Studies  on  Sanctification 

Him  nH  Lonn  in  our  honrts  nnd  livrHilmt  wo  can 
liiivt»  n  Hcriptiirally  \varrnntr<l  aKHuraiico  of  our 
nccoptnnct)  with  (mmI  and  our  Halvaiion  in  tho 
faith  and  Horvi(M»  of  .Ichuh  ('liriHt. 

It  in  not  rnou^di  for  uh  to  know  thnt  GckI 
o|H>nB  for  UH  ili«»  door  into  IHh  Hrrvico,  and  callH 
UH  to  enter  and  even  Hei)aratrH  uh  thereto  hy 
HiH  proviih'nce,  and  that  we  are  in  the  (iehl 
amon^  th<^  workers.  Such  waH  the  cano  with 
the  AfiHyrian  (Ih.  ch.  10).  Tlie  Loud  c1ioh«»  him 
an  the  nnl  of  Ilin  an^^er,  to  send  liini  a^ainnt  n 
hypocritical  nation.  liut  the  Annyrian  ent(»red 
on  the  service  to  promote  hiH  own  ends,  not  the 
LoRD^R.  "  lie  meanetli  it  not  so.  Wlierefore 
it  sliall  come  to  paHs,  when  the  Lord  hath  por- 
formed  His  whole  work  upon  Mount  Zion  and 
on  Jerusalem,  I  will  punish  the  fruit  of  the 
proud  heart  of  the  king  of  Assyria,  and  the  j^lory 
of  his  hi^^h  looks."  Such  was  the  case  with  the 
Hebrews  that  drew  back  into  perdition,  as  well  as 
those  who  believed  unto  the  savinp;  of  their  souls. 
Such  was  the  case  with  Judas,  who  was  num- 
bered with  the  twelve. 

Do  we  know  that  we  have  truly  accepted  His 
call  and  have  consecrated  ourselves  unreserv- 
edly to  Him  and  His  service  as  He  requires,  and 
that  we  ore  sanctifying  Him  in  our  heart  as 
Lord?  It  is  not  incidental  service  for  God  and 
His  cause,  while  our  general  aim  and  life  are 
selfish  and  worldly,  that  proves  accepted  and 
safe  standing.    If  separation  to  Himself  is  His 


Place  and  Importance 


49 


liTvni  work,  timt  tlio  trno  i»rul  of  rroation  iimy 
l)()  n*nli'/iMl  ill  tlir  harmony  niul  (xTftM-tioti  of  a 
iinivorm)  whicli  ImH  itn  unity  and  ^lory  in  Him- 
H(>lf,  it  hIiouM  1)0  ourH  alHo.  It  cannot  In*  HatiH- 
factory  if  wliat  in  tlio  chief  thin^^  iu  ilitf  pluu 
and  work  iH  oidy  inci(h>nial  in  uurH. 

Thon^  iH  much  in  tho  H[)irit  and  a<>tivity  of 
our  time  that  indicatcH  and  tt^ndn  to  an  indc 
pendent  ^^o  an  you-ph^aH(!  Hort  of  nervico  for 
God.  Wo  are  tohl  it  '\h  an  irreverent  a^i;«\  lint 
if  8o,  it  iH  an  un^(KlIy  a^c*:  for  irreverence  in  alHo 
un^iKllineBH.  Our  New ToBtament  word  *'unj;<Kl. 
lini»HH"  iHthe  New  TeHtamont  trauHhition of  tlie or- 
dinary Greek  word  for  irreverence.  It  in  IxH-auw^ 
"God  in  not  in  all  their  tljou^litn"  that  nuuiaro  ir- 
reverent. In  our  day  it  may  Ix^  Haid  that  relijijion 
iH  in  the  air.  Wo  muHt  be  doin^  or  Hpeakin^ 
"  For  tho  Cause."  But  it  in  to  a  larj^o  extent 
because  wo  phmse,  as  wo  please,  and  whoii  wo 
please.  We  think  more  of  doin^  than  of  sur- 
rondoring.  This  is  indeed  a  characteristic  of 
our  Protestant  Christianity,  and  resulta  to  a 
largo  extent  as  a  reaction  from  tho  unscriptural 
and  unreasonable  claims  of  tho  Latin  Church 
during  tho  middle  ages  and  even  still.  That 
Church  not  only  i)ut  tho  Church  and  tho  priest- 
hood in  the  place  of  God  and  His  Christ,  and 
Spirit,  and  Word,  but  took  away  from  tho  people 
that  rational  liberty,  the  possession  and  convic- 
tion of  which  are  necessary  to  a  proper  sense  of 
individual    responsibility.     We    move  towards 


50       Bible  Studies  on  Sanctification 

th«»  oppoHJto  «»xtn'n)«».  Kvoii  tho  duty  nm\  re- 
HpoiiKiltility  of  n  fortnnl  (MiriHtiati  (trofrHHion  nro 
widely  Hhirkcd,  particularly  by  nw^n.  And  (>V(*n 
when  tlit^  profi'HHioii  iH  ttia(li\  tlio  ovidrncti  of 
ooinpliaiicti  with  (^nTh  dcinaii't  of  Saiictiticatioii 
in  Hcparntion  to  Ilini  in  a  full,  uiicnnditioiud, 
aotiv(>  Hurn^idor,  in  oftoii  roimpicuouHly  almotit. 
Aud  may  it  not  hv  that  juHt  \\vu\  in  tho  failuro 
on  th()  part  of  prtmchtT  and  h(>an>r  to  tako  a 
Huflicicntly  conipn»h«»nHivo  and  wrioUH  vi«5W  of 
tho  placu  and  iiniiortanct^  of  Sanctification,  lies 
the  fiecHit  of  the  comparatively  HuptTficial  and 
trnuHitory  c»<foct  of  much  of  the  evan^(>liHm  and 
rovivalifim  of  the  preHent  day.  That  man'H  ^^lory 
lies  in  hiH  relation  and  due  Buhordination  to 
God  is  too  much  overlooked,  and  the  Halvatir 
of  man  is  made  of  more  account  than  the  k1()>^ 
of  God.  But  God  demandu,  and  only  dt^mands, 
His  own  plac(\  and  that  wo  take  and  duly  occupy 
ours:  and  He  h<i8  given  no  Gospel  tluit  offers 
salvation  on  any  lAher  terms.  What  He  said 
to  Abram,  He  says  in  effect  to  all  others  to  whom 
His  revelation  comes:  "Abram,  I  am  God  Al- 
mi^^hty,  walk  bt»fore  Me  and  be  thou  perfect. 
Be  for  Mo  and  be  wholly  for  Me:  occupy  just 
the  place  I  have  for  you;  discharge  the  duties 
of  its  relations  believinj^ly,  reverently,  and  with 
all  your  heart.  Do  it  for  Me  and  in  My  way." 
To  accept  Gcxl  in  the  character  in  which  He  re- 
veals Himself,  to  honour  His  call  by  consecra- 
ting oursL'alves  wholly  and  therefore  unreservedly 


Place  and   Importance 


5' 


to  nim  for  ITis  w»rvlc«  ns  Ho  iioti  it  Iwforo  im 
(lay  by  day,  to  oxalt  Iliiii  in  <*v«*rytltiii^  -tlu'Mo 
nro  tlu^  (hiii^H  doinaiuliHl  by  tho  fuiidaiiu'iital 
I)Ia('t»  whicli  tlu5  ScripturoH  nHcriln^  t<»  Sanctiti. 
cation.  "  I  liavt)  Hot  tht^  Lord  alwayH  Ix^foro  my 
face:  bocauHM  Ho  is  on  my  ri^ht  hand,  I  Hiiall 
never  b<^  movcKl."  "  My  houI,  wait  thou  oidy 
u|K)n  (Ua\:  for  my  c^xiM'ctation  iH  from  Him. 
Ho  only  is  my  rock  and  my  Halvation:  He  iH  my 
defence:  I  shall  not  bt)  movod.  In  (IikI  in  my 
salvation,  and  my  ^lory:  tlu>  nu^k  of  my  Htren^th, 
my  refufi^o,  is  in  God.  Trunt  in  Him  nt  all 
times;  ye  pt'ople,  pour  yo  out  your  heart  before 
Himt  God  is  a  refuj^o  for  us."  "  Chrint  sufftTed 
for  sins,  the  just  for  th  unjust,  that  He  mifjht 
briiuf  H8  to  God:  and  Ho  is  able  to  save  unto 
the  uttermost  all  ihcm  that  come  to  God  through 
Him:' 


■II 


I  i 


iii 


I 


I 


II 


THE  NATURE,   RELATION  AND  GROUND  OF 
SANCTIFICATION  AND  HOLINESS 

Sanciification  and  Holiness  have  become  sub- 
jects of  increased  and  increasing  interest 
throughout  the  Church  at  the  present  time. 
They  have,  indeed,  always  occupied  a  prominent 
place  in  the  teaching  of  the  Church  as  in  the 
Scriptures.  But  the  loss  of  an  especially  in- 
spired leadership,  while  necessary  to  a  free  de- 
velopment of  religious  thought,  told  soon  and 
sadly  on  the  teaching  that  prevailed  in  the 
Christian  Church,  as  it  so  often  did  on  that  of 
the  Church  of  the  old  covenant;  and  Ritualism 
and  Asceticism  led  farther  and  farther  away 
from  the  simple  evangelical  teaching  of  the 
Apostles.  The  controversies  of  the  Reforma- 
tion were  designed,  from  the  side  of  the  Re- 
formers, to  bring  the  Church  back  to  the  simple 
faith  and  practise  of  apostolic  times.  But  the 
field  over  which  they  ranged  was  wide,  and  the 
prominence  given  to  the  doctrine  of  Justifi- 
cation by  Faith  largely  determined  the  line 
which  Protestant  teaching  prevailingly  followed 
for  a  long  time,  with  the  result  with  respect 
to  Sanctification  that  its  scope  was  narrowed 


Nature,  Relation  and  Ground         53 

find  its  prominenco  lessened  .  s  compared  with 
the  phice  which  it  holds  in  the  Scriptures.  In- 
stead of  beinj',  iii)ro8ented  as  the  comprehensive 
work  of  God  in  which  eflFectual  calling  and 
Justification  were  essential  and  prominent 
features,  it  came  to  be  rej^arded  and  represented 
as  one  of  the  spiritual  blessings  of  which  the 
effectually  called  are  made  partakers  through 
their  union  with  Christ,  and  as  following  in  its 
order  Justification  and  adoption  into  the  family 
of  God.  To  Methodism  at  its  rise  in  the  eight- 
teenth  century  is  due  the  credit  of  planting  its 
flag  by  Sanctification:  but  Wesleyanism  was 
chiefly  a  revival  in  practical  and  experimental 
religion,  and  it  failed  to  secure,  in  the  theol- 
ogical thought  of  the  Church,  a  full  recognition 
of  the  comprehensive  character  of,  and  the 
commanding  place  due  to,  the  scriptural  doc- 
trine of  Sanctification.  It  may,  I  think,  be 
safely  said  that  not  since  the  time  of  the  apos- 
tles has  the  subject  been  dealt  with  at  once  so 
earnestly  and  intelligently  as  of  late  years. 
Conferences,  conventions,  delegations,  and  the 
press,  have  each  contributed  to  the  effort  to  up- 
lift the  life  of  the  Church  to  a  higher  plane,  and 
have  manifested  a  general  willingness  to  be 
guided  by  the  Holy  Scriptures.  May  it  not  be 
hoped  that  what  has  been  said  of  modern  re- 
vivalism,— that  it  has  had  the  effect  of  bringing 
the  subject  of  religion  into  the  atmosphere  of 
the  common  life  of  the  people,  so  that  everyone 


54       Bible  Studies  on  SanctificaLlon 


feels  free  to  Rpcak  of  it,  mny  soon  become  the 
case  with  the  subjects  of  SanciiHcntiou  and 
Holiness?  Surely  such  a  day  cannot  come  too 
Boon.  Can  any  one  be  satisfied  with  the  condi- 
tion of  the  Church,  hitherto  in  this  relation,  not- 
withstanding the  earnest  efforts  of  not  a  few  to 
walk  with  God?  The  world  haslongsincemadeup 
its  mind,  and  has  not  been  timid  in  proclaiming 
its  conviction,  that  the  actual  character  of  the 
Church  is  not  consistent  with  its  professed  rela- 
tion and  ideal.  It  has,  however,  been  divided 
in  opinion  as  to  whether  the  contradictory 
exhibit  proves  the  weakness  of  Christianity  or 
only  the  inconsistency  and  hypocrisy  of  pro- 
fessing Christians.  But  there  is  the  promise  of 
better  things  when  the  Church  itself  shows  a 
readiness  to  admit  the  general  truthfulness  of 
the  world's  conclusion,  and  seriously  arouses 
itself  to  consider  the  reason  why,  and  to  set  itself 
in  a  more  creditable  light.  Does  the  Gospel 
hold  up  before  the  world  an  ideal  of  character 
and  conduct  which  it  makes  no  provision  for 
attaining,  or  do  professing  Christians  indolently 
shelve  the  ideal  for  another  world's  attainment, 
where  it  is  hoped  it  may  be  reached  by  simply 
passing  over  the  border  line? 

But  the  very  importance  of  the  subjects  and 
the  revived  interest  in  them,  render  the  more 
necessary  correct  and  definite  ideas  as  to  just 
what  is  meant  in  the  Scriptures  by  Sanctifica- 
tion  and  Holiness.    In  the  language  of  the  time, 


in 


Nature,  Relation  and  Ground         55 

wohIh  an»  things.  But  tlioy  nro  a  imrliculnr 
kind  of  thin^'H.  They  rcprt'Hoiit  tliini^H  otlior 
than  tli(MiiHt'lvoH,  and  tln'y  may  iniHlcad. 
They  cxprcKH  objects  of  thought  and  aspects 
nndor  which  tlicse  are  viewed  by  the  mind,  and 
can  convey  no  certain  idea  to  any  mind  further 
than  it  can  see  the  things  for  which  the  words 
stand.  We  can  neither  think,  speak,  read  nor 
hear,  intelligently,  reliably,  or  impressively  be- 
yond the  extent  to  which  we  can  get  distinctly 
before  the  mind  the  thing  we  would  think  or 
speak  or  read  or  hear  about.  The  recognition 
of  this  fact  furnishes  one  of  its  best  features  to 
what  is  called  The  New  Education:  Present 
things  to  the  mind  first  and  awaken  in  it  the 
demand  always  to  see  the  thing  itself  or  its 
qualities.  This  is  the  Lord's  method  of  educa- 
tion as  set  forth  in  the  Scriptures:  First,  present 
things  to  be  seen  or  done:  then  give  names 
and  facts  to  be  remembered  and  thought  upon, 
or  spoken  of. 

WHAT  THEN  IS  SANCTIF I  CATION  AND    WHAT 
IS   HOLINESS? 

In  following  up  our  search  for  light  in  the 
Scriptures  what  strikes  us  most  forcibly  at  first 
is  the  number  and  variety  of  objects  embraced 
in  God's  work  of  Sanctification,  and  which  He 
required  men  to  sanctify  or  to  regard  and  treat 
as  holy.    They  are  such  as — the  seventh  dny 


r^ 


i: 


1 


! 
i 


i!i 


56       Bible  Studies  on  Sanctification 

(Gen.  2:3;  Ex.  20:  8-11),  the  place  where  He 
ch^'oses  to  reveal  Himself  (Ex.  3:  5,  Josh.  5:  15), 
the  land  which  He  chooses  ns  His  habitation 
with  His  people  (Ex.  15:  13-17),  the  convocation 
or  called  assembly  of  the  first  and  seventh  days 
of  the  Feast  of  the  Passover  (Ex.  12:  16),  the  na- 
tion or  people  of  Israel  (ch.  19:  6),  the  tabernacle, 
with  its  apartments,  furniture,  the  oflBcial  gar- 
ments of  the  priests,  and  the  priests  themselves, 
(ch.26:30),  the  first-born  (ch.l3:  2),  the  Levites, 
(Num.  chs.  3  and  8),  the  offerings,  (Leviticus 
everywhere,  see  especially  ch.  27),  the  nations 
when  called  especially  into  the  service  of  God, 
(Jer.51:  28),  fasts  (Joel  1: 14)  war(ch.  3:  9).  In 
the  New  Testament,  the  epithet  holy  is  applied 
to  all  the  persons  of  the  Godhead,  but  most  fre- 
quently to  the  Spii'it,  the  Scriptures,  and  the 
members  of  the  Christian  Church,  including  the 
children  (1  Cor.  7: 14),  but  the  unbelieving  hus- 
bands or  wives  of  believers  are  also  declared  to 
be  sanctified  by  their  union  with  the  latter,  and 
the  gifts  of  God  are  sanctified  by  His  word  con- 
ferring them  for  destined  use,  when  received 
with  thanksgiving  and  prayer.  Other  examples 
might  be  quoted,  but  these  are  sufficient  to 
show  that  a  correct  definition  of  Sanctification 
and  Holiness  must  be  wide  enough  to  include 
this  wide  variety  with  all  other  specified  cases 
and  at  the  same  time  sufficiently  definite  to 
indicate  clearly  the  aim  and  work  of  God  in 
Sanctification,    The  Scriptures  supply  the  ma- 


Nature,   Relation  and  Ground         57 


ierinl  for  Huch  a  definition  by  intinintin^  what 
Sauctiiicntiun  niid  HolincHS  mean  in  relation 
to  God  and  in  relation  to  tlie  persons  or  things 
sanctitled. 

Ex.  13: 1,  2,  "And  tho  Lord  spake  unto  Mosea 
saying',  Sanctify  unto  Mo  all  the  first  born:  it  io 
Mine."  Here  we  have  both  n  command  and  its 
ground.  On  the  meaning  of  the  command  as 
understood  by  Moses,  compare  verse  12:  "  Thou 
shall  set  apdrt  tmlo  the  Lord  all;  .  ,  .  the 
male  shall  be  the  Lord's."  On  the  exclusive- 
ness  of  the  divine  ownei'ship  effected  on  God's 
side  and  acknowledged  on  man's  side  by  his 
part  in  Sanctification,  compare  verse  12.  Notice, 
**  If  thou  redeem  it  not,  then  thou  shalt  break 
its  neck.^^  Also  (Deut.  15: 19),  "  Thou  shalt  do  no 
work  with  the  firstling  of  thine  ox,  nor  shear 
the  firstling  of  thy  flock."  Num.  8:  13,  "For  all 
the  first=born  ar^  Mine;  on  the  day  that  I  smote 
all  the  first-born  in  the  land  of  Egypt  I  hal- 
lowed (sanctified  ch.  8:17)  unto  Me  all  the  first* 
born  in  Israel,  both  man  and  beast;  Mine  they 
shall  be:  I  am  the  Lord."  The  fundamental 
idea  then  in  Sanctification  is  separation  to  the 
Lord  of  the  sanctified  for  His  own  inviolable 
possession.  Num.  8:  14,  "Thus  shalt  thou  sep- 
arate the  Levites  from  among  the  children  of 
Israel:  and  the  Levites  shall  be  Mine."  So  also 
of  Israel  as  a  people,  Ex.  19:  4,  "Ye  have  seen 
what  I  did  unto  the  Egyptians,  and  how  I  bare 
you  on  eagles'  wings,  and  brought  you  unto  My» 


58       Bible  Studies  on  Sanctification 


svlfr  Lrv.  20:  22-20,  oflpccially  24,"  \  am  tlio 
Loud  yourCiod  wliicli  Imve  Hrpurnli'd  you  from 
the  jKHjploH;"  and  verso  26,  "  And  yi^  shall  bo  holy 
unto  Mo:  for  I  tho  LoRonm  holy,  and  havosop- 
arnted  you  from  tho  pooplos,  that  yo  should  bo 
Mine." 

But  in  addition  to  the  idea  of  separation  to 
the  Lord  for  oxclusive  ownership  by  Him  as 
the  Lord  and  holy^  there  is  the  further  thought 
that  this  established  and  recop^nized  ownership 
or  separation  to  Him  is  for  definite  use  in  His 
service.  Num.  8:  15,  "And  after  that  shall  the 
Levites  go  in  to  do  the  service  of  the  tabernacle 
of  the  congregation.''''  Ch.  16: 9, 10,  "  Seemeth  it 
but  a  small  thing  unto  you  (ye  sons  of  Levi)  that 
the  God  of  Israel  hath  separated  you  from  the 
congregation  of  Israel,  to  bring  you  near  to 
Himself  to  do  the  service  of  the  tabernacle  of 
the  Lord;  and  to  stand  before  the  congregation 
to  minister  unto  them?  And  He  hath  brought 
thee  near  and  thy  brethren,  the  sons  of  Levi ;  and 
seek  ye  the  priesthood  also?"  Particularly  is 
Sanctification  a  divinely  effected  and  comman- 
ded separation  to  the  Lord  to  maintain  and  pro- 
mote His  service  of  Sanctification  and  obey 
His  commandments  and  statutes  relating  thereto. 
Lev.  11:  44,  45,  "For  I  am  the  Lord  your  God: 
ye  shall  therefore  sanctify  yourselves,  and  ye 
shall  be  holy;  for  I  am  holy:  neither  shall  ye  de- 
file yourselves  with  any  manner  of  creeping 
thing  that  creepeth  upon  the  earth,     For  I  am 


Nature,  Relation  and  Ground         59 

tli(^  Lord  that  brin^cth  you  out  of  tljt3  Innd  of 
Ej^ypt  to  l)«  your  (iod:  y«>  hIihII  tluTt'fore  In* 
holy  for  I  nm  holy.     Sco,  20:  7,  8. 

Nor  i8  this  all.  Tho  Hupromo  end  of  God's 
work  of  Snnt'tificntion  iH  His  own  (jlory.  That 
is,  the  rvvvUtiion  of  His  own  cJuirdcU'r,  with  its 
manifold  (ittrihtitvSy  and  by  this  rcvi'lotion,  and 
as  a  means  of  vomplctinfj  it,  to  completely  de- 
velop  in  man  the  divine  ima(je  in  which,  as  the 
crowning  work  of  cre(dion,  he  y/vfs  created  at 
the  first.  Lev.  10:Ji:  "Then  Mosen  Raid  unto 
Aaron:  This  is  that  the  Lord  spake,  saying, 
I  will  be  sanctified  in  them  that  come  nigh  Me, 
and  before  all  the  i)eople  I  will  be  glorified." 
Hence  in  the  long  list  of  commands  and  prohi- 
bitions of  chapter  19,  this  one  consideration  is 
given  as  the  sole  and  sufficient  justification  for 
them  all:  "  I  am  the  Lord,"  or  "  I  am  the  Lord 
your  God."  Lev.  22 :  32, 33,  "  Therefore  shall  ye 
keep  my  commandments  and  do  them:  I  am  the 
Lord.  Neither  shall  ye  profane  (make  com- 
mon, put  on  a  level  or  in  the  same  class  with 
the  gods  of  the  nations,  Septuagint — treat  as  a 
threshold)  My  holy  name;  but  I  will  be  hal- 
lowed (sanctified)  among  the  children  of  Israel: 
I  am  the  Lord,  which  hallow  you,  that 
brought  you  out  of  the  land  of  Egypt  to  be 
your  God:  I  am  the  Lord."  Compare  Isa.  5: 
0,  in  which  the  St»ptuagint  reads  "glorify"  for 
"sanctify";  ch.  8: 13;  Ezek.  36:  20-38,  especially  to 
27 ;  37 :  21-28.    Zech.  14 :  20, 21  presents  the  con- 


11 


.     51 


60       Bible  Studies  on  Sanctification 

Buinmntion  of  tho  Lokd'k  work  of  Siinctificatioii 
UH  ro^(ir(li>(l  from  iho  tlcwlHli  HtHiulpoitit. 
Tho  coininoii  11  fo  of  iho  pcopU^  hIiuII  bo  a  walk- 
inj;  with  G(mI.  Compuro  INiuTh  «»xhortatioii  to 
tlio  Corinthian  Haiiitfi,  "  Whether  therefore,  ye 
eat  or  drink,  or  whatsoever  ye  do,  do  all  to  the 
glory  of  God."  Or  to  tho  ColoHHians,  "  What- 
Boever  yo  do,  whetlier  in  word  or  in  deed,  do 
all  in  the  name  of  the  Lord  JeBiiB,  ^ivin^  thanks 
to  God  even  the  Father,  by  Him."  In  tho  New 
Ti  stament  the  presentation  tluou^^hout  is  sub- 
stantially tho  same  as  in  cho  Old.  In  the 
prayer  which  Clirist  tauj^ht  His  disciples,  Sanc- 
tification is  still  regarded  as  the  great  work  in 
which  God  and  His  people  are  jointly  interested, 
and  which  is  perfected  in  the  sanctification  of 
the  name  of  God  as  our  Father  and  in  the  com- 
plete fulfilment  of  His  will  in  and  among  and  by 
men:  "Our  Father  which  art  in  Heaven,  Hal- 
lowed (sanctified)  be  Thy  name:  Thy  Kingdom 
come:  Thy  will  be  done  on  earth  as  in  Heaven." 
Any  difference  in  representation  arises  from  the 
fuller  and  more  definite  revelation  of  the  divine 
personality,  and  of  the  relation  of  the  different 
persons  of  the  Godhead  to  the  work,  and  of  the 
universality  of  the  work  as  to  man's  complex 
nature,  embracing  his  spirit,  soul  and  body.  1 
Thess.  5:  2)3,  24.  The  ideal  aimed  at  in  Sanctifi- 
cation, and  in  the  progressive  realization  of  which 
the  work  of  Sanctfication  progresses  towards  its 
completion,  is  expressed  in  the  oft  repeated  in- 


Nature,  Relation  and  Ground         6i 


tinmtion,  "  I  will  he  your  (lod  nnd  yo  Hlinll  ho 
My  pooplo"  (Lov.  11:45;  22:  :U;  .Tor.  :U::n,  lU). 
In  tho  pnHHa^ofl  quoted  abov«»,  nnd  throughout 
the  8<'rii)tun'H,  Iho  thou^^htful  r«»ad«»r  carniot 
have  faih'd  to  notico  tlu*  couHtarit  iutcrnnxturo 
of  twodintinct  faniilit'Hof  wordH,  nanu'ly,  "Hairit," 
"sanctify,"  "Hanctiticatiou";  and  "lioly," '•hal- 
low," I)  nd  *'  holinosfl."  No  couHidoration  of  tlio 
subject  can  bo  roj^ardod  aH  conipli'to  which  does 
not  note  this  fact  and  its  Bi^niMcanco.  The 
former  class  with  the  addition  of  the  word  sanct- 
uary was  borrowed  by  our  tranalators  from  the 
older  Latin  version  of  the  Scriptures.  Tht^re  are 
also  their  near  relatives,  "dedicated,"  which  is 
sometimes  used  instc^ad  of  "  holy,"  also  "conse- 
crated," "dedication,"  and  "consecration"  which 
express  substantially  the  same  ideas  as  "sanctifi- 
cation."  The  radical  meaning  which  gives  their 
distinctive  signification  to  all  these  words  is,  as 
we  have  seen,  separation  to  God  to  be  His 
wholly  and  inviolably  for  His  service  and  glory. 
It  is  assumed  that  the  fundamental  relation  of 
all  things  is  to  God;  that  man  especially  is  His, 
and  that  only  in  that  relation  and  service  can 
all  attain  the  end  and  measure  of  their  being. 
A  "saint"  is  one  whom  God  has  separated  to 
Himself,  and  who  has  dedicated  himself  or  been 
dedicated  to  God  for  His  service.  Such  an  one 
is  no  longer  his  own,  nor  may  he  be  tlio  ser- 
vant of  men,  except  in  so  far  as  the  service 
of  men  lies  within   the  sphere   of   the   larger 


w 


III 


' 


ri! 


62       Bible  Studies  on  Sanctification 

service  of  Goci  (1  Cor.  3:10,  17;  6:19;  7:23). 
Thf)  tliou^ht  un(l(>rlyiii^  tho  uho  of  ihotto 
wordH  find  (>x|)n>HH<>(l  in  iho  conmmnd  trnnHlatod 
in  our  vtTHion,  "Ho  y«<  holy;  for  I  am  lioly"  is, 
that  in  an  important  HonHo  and  a  do^roo  imhmi- 
liar  to  HimHelf,  God  iH  m^parato.  It  la  truo  Ho 
is  not  formally  bo  calU'd  in  cithor  our  Author- 
ized VerHion  or  the  KoviHtul.  But  Hu  ia  ho 
desi^^natod  in  the  Hobr»»w,  Grtu'k  and  Latin 
Hcripturt'H  whorcvor  Ht^  iH  calh'd  *•  Holy"  or  the 
"  Holy  One"  in  ourn.  In  fact,  if  wo  UHcd  tho  title 
"saint"  as  the  Latin  ScripturoH  UHe  tlie  adjective 
Bandus  from  which  it  iH  taken,  God  HiniHelf — 
Father,  Hon  and  Spirit  would  be  "Haint. " 
But  the  fact  in,  the  Latin  word  aancius  and  its 
derivatives  had  fallen  into  serious  disrepute  on 
account  of  unscriptural  notions  associated  with 
it  in  the  Latin  Church  before  our  translations 
were  made.  This  twil  asscjciation  was  by  no 
means  of  recent  date  or  confined  to  the  Latin 
Church.  It  beji^an  apparently  in  introducing  the 
element  of  isolation  into  the  idea  of  separation 
as  applied  to  God.  One  wronjj;  notion  prepares 
the  way  for  another,  and  it  soon  became  an  easy 
step  to  regard  the  world  and  tlu^  relations,  cir- 
cumstances and  conditions  of  life  in  society  as 
essentially  evil.  Then  the  way  was  clear  to  the 
conclusion  that  withdrawal  from  the  world  with 
its  relations,  social  and  domestic,  is  a  necesHnry 
condition  of  true,  or  at  least  complete,  saintship 
or  sanctity.     But  when  relations  so  bound  up 


Nature,  Relation  and  Ground         63 

with  tho  iinturnl  conHtitution  nnd  wdfaro  of  so* 
ei«*ty  vnnu*  to  Im»  ro^jardrd  hh  «»vil  or  opponod  to 
fmnctity,  \\w  door  whh  ulrcady  thrown  oprti  to 
fiiiiaticlHtii  nnd  all  foriim  of  rt'li^'iouH  cxceHH. 
With  all  thJH  thi^  wordH  "Haint'^  and  "Hanc- 
iity"  hi'canu!  aHHociatod;  and  the  aHHociation 
brought  witli  it  m^riouHand  lon^  Htandin^  Iohh  of 
rcHpoctahility,  (>Hp<>('i(dIy  in  tlu^  En^liHli  mind, 
which  dooH  not  take  kindly  tu  either  iHolation 
or  fanaticiHm  in  n'li^it)n.  However,  the  word 
"Haint'^  waH  n^tained  with  limited  application; 
hut  th(^  word  "Hanctity"  was  not  adopted  by 
our  tranHJatorH  in  a  Bin^le  inHtani'e. 

What,  then,  iH  the  real  nature  of  that  seijfirate- 
neHH  which  in  the  older  Horiptures  is  made  to 
characterizti  God  and  Godlikeness?  It  is 
simply  the  separateness  that  belon^^s  to  God  in 
virtue  of  His  sole  deity  with  its  absolute  com- 
pleteness, and  His  inviolable  ixTsonality.  He 
is  without  an  equal,  and  therefore  in  a  class 
by  Hims(>lf.  He,  and  He  alone,  can  say,  "  I  am, 
and  there  is  none  else  " — the  Self  existent,  the 
Eternally  Existent  One,  the  Supreme  Life  j^iver; 
ever  and  only  true  God,  who,  althou^^h  vitally 
connected  with  the  universe,  yet  never  loses 
complete,  separate  personality,  or  becomes 
mixed  up  with  it.  Hence  the  exclamation  of 
Moses  in  celebrating  the  triumph  of  Jehovah 
over  the  power  of  Ejjjypt  with  all  its  ^(xls,  "  Who 
is  like  unto  thee,  O  Loud,  among  the  g(xls? 
Who  is  like  unto  Thee?  glorious  in  holiness, 


I  i 


I 


i 


M 


/)4       Bible  Studies  on  Sanctificatlon 

fonrful  in  prniBr«,  worliinp:  wondrni."  OrKlV  ho- 
linoNH  nnd  joiiloiiHy  ^o  to^M^tlirr  (JonIi.  2i:  10. 
Cf.  Kx.  IH:  14).  Ho  IhhIuI),  wlio  applii^H  to  tin* 
LoHi)  tho  tillo  "Holy"  or  tho**HoIy  ()iio"moro 
fn'ciunitly  thmi  nil  th«»  oIIht  writiTH  in  tln»  ()M 
TcHtfinnuit,  "To  whom  will  yr  liken  Mo  that  I 
Hhouhl  )m)  f*(|Ufil  to  him,  Hiiitli  tho  Holy  Onu** 
(ch.  40:25).  "Lot  nil  tho  f»«tionH  ho  ^^ntln'iod 
to>(oth«»r,  ftiul  lot  tlio  pooph'H  Im»  uHHomhlod:  who 
nmon^  thorn  can  doolaro  tluH,  niul  hIiow  uh  for- 
m(>r  thin^H?  lot  thorn  hriri^  thtMr  witnoHH(>H,  that 
thoy  may  \h)  juHtifit^d:  or  lot  thorn  hoar,  and  say, 
It  is  truth.  Ye  arc!  my  witnoHHOH,  Haith  tho 
Lord,  and  my  Horvant  wliom  I  havo  ohoHon:that 
yo  may  know  and  boliovo  Mo,  and  tmdorHtand 
that  I  am  IIo:  bofort*  Mo  thoro  wan  no  G(kI 
formod,  noithor  Hhall  tluTo  bo  aftor  Mo.  I, 
oven  I,  am  the  Lord;  and  lu^Hido  Mo  thoro  in  no 
Saviour.  I  havo  doolar(»d  and  I  havci  navod,  and 
I  have  showod,  and  thoro  was  no  stranpjo  ^od 
amon^  you:  thorofore  yo  are  my  witn(»H808, 
Baith  tho  Lord,  nnd  I  am  God.  Yon,  Hinoo  the 
day  waB,  I  am  Ho;  and  th(»ro  Ih  none  tliat  can 
deliver  out  of  My  hand:  I  will  work  and  who 
shall  let  it"  (ch.  43:  9  13).  "To  whom  will  yo 
liken  Mo,  and  make  Mo  ('(pial,  and  compare  Me, 
that  we  may  be  alike?  Romombor  this,  and 
Bhow  yourselves  men:  brinj.^  it  n^n'iii  to  mind, 
O  ye  transRrosBors.  Remornbor  tho  former 
things  of  old:  for  I  am  God,  antl  there  is  none 
else;  I  am  God,  and  there  is  none  like  Me,  de- 


Nature,  Relation  and  Ground         65 


cinriii)^'  tilt*  mil  from  tho  l)o^i^ni^k^  hikI  from 
fincictit  tiiiii'M  tiit>  tliitit^'H  that  nr««  not  yrt  dono, 
Hfiyiii^,  My  coiinH*!  hIiuII  Htand,  ruid  I  will  do 
nil  my  plt/iHiin'"  (rli.  '10:5,  b-lU).  OhniTV** 
tlio  ^M'cmiikIh  of  HIh  claim  to  n  N(*|mrati>iirHN  all 
IliH  own— incompaialili'rifHH,  Holr  dfity,  H<»lr 
poHHi'HHnr  aiul  rovralrf  of  factn  or  HiM-rrtH  tliai 


1)(^  ki 


ily  to  tho  Ktcrnal  Autli 


1(1,  r>nin  na 


01 


.nown 
Siipn'nif  (t<>vrrn<»r  m  luo  wo 
111  nliori   I{t>,  and   Hf  alone,  in,  and  can  do  all 
(lifii  ilu*  nioHt  i'oiiiplctc  idea  of  (tod  calln  for. 

liui  what  fitnrHH  have  the  wohIh  "holy"  and 
"  holincHH "  tot/ikethe  place  «)f  tlie  wordn  "H»iint" 
or  "HJiintcd"  and  "Hanctity."  They  are  wordn  of 
An^do  Saxon  derivation,  and  belong  to  a  family 
every  !nein])er  of  wiiich  Ii(»1(1h  a  hijj;h  rank  of 
exi)reHKiveneHH  and  reKpectahility ;  all  having  to 
do  with  perfection  in  Home  of  itHmont  important 
rei/itioiiH.  BeHidcH  tliene  two  tliere  are  the  wordH 
— hale,  Indlow,  heal,  health,  whole.  These  all 
come  from  the  An^jjlo  Saxon  hal  meaning  whole 
in  the  senso  of  complete,  entire,  perfect.  A 
hale  perHon  is  ono  of  whole  or  unbroken  coiiKtitu- 
tion.  To  heal  is  to  make  whole.  In  the 
Scriptures  to  heal,  to  make  whole,  and  to 
save,  are  all  used  to  translate?  one  word;  th(»y  all 
expn^HH  the  one  truth  that  health,  both  of  soul 
and  body,  is  the  realization  of  the  divine  ideal 
of  wholeness  or  completeness.  Salvation  with 
its  holiness  is  health.  But  holy,  hallow,  holi- 
ness, us  translations  of  words  that  involve  a 


il 


66       Bible  Studies  on  Sanctification 

reference  to  God's  separatenesr,  carry  in  them 
the  same  reference.  Holiness,  therefore,  is 
wholeness,  completeness,  perfectness  in  relation 
to  God.  It  is  God's  perfectness  or  complete- 
ness, who  has  all  perfections  in  the  hij^hest 
degree,  and  is  the  Author  or  Source  of  life,  power 
and  completeness  to  all  things.  Not  only  are 
we  to  "give  thanks  at  the  rememberance  of 
God's  holiness,"  but  we  are  required  to  remem- 
ber that  the  end  of  His  discipline  is,  "  that  we 
may  be  made  partakers  of  His  holiness."  "  Who 
filleth  all  in  or  with  all,"  is  one  of  the  descrip- 
tions of  Christ  given  by  Paul,  who  says  of  Him, 
"  It  pleased  the  Father  that  in  Him  should  all 
fulness  dwell,"  and,  "  In  Him  dwelleth  the  ful- 
ness of  God  bodily;"  and  v;lio  says  of  the  Church, 
'•  Which  indeed  is  His  body;  His  fulness — in 
Him  ye  are  complete,  who  is  the  Head  of  all 
principality  and  power."  Holiness  in  man  is  his 
divine  completeness  in  Christ. 

God's  separateness  and  HiS  holiness  are  thus 
the  same  comprehensive  characteristic  quality 
regarded  from  two  different  points  of  view. 
They  represent  an  essential  characteristic  of 
His  peculiar  personality  as  God,  but  which  be- 
longs to  God  exclusively  only  in  degree.  In 
fact,  the  idea  of  separateness  is  inherent  in  the 
notion  of  personality,  and  even  of  an  individual 
thing;  while  the  tendency  to  wholeness  mani- 
fests itself  in  every  living  thing,  while  in  a 
i^atui:al  ox  normal  ^tfttc,  in  ite  le^ching  out 


Nature,  Relation  and  Ground         67 


towards  maturity  or  completeneHs;  and  in  all 
things  in  their  relation  to  each  other  as  parts  of 
a  universe.  It  is  this  consciousness  of  separate- 
ness,  the  dawning  of  which  reveals  itself  so  soon 
in  the  babe  in  its  claim  for  personr.l  consideration 
as  a  somebody  with  r  sense  of  dignity  of  its 
own,  that,  rightly  directed,  manifests  itself  in  a 
becoming  self-respect  that  holds  back  from 
wrong  doing  as  something  unworthy  and  urges 
toward  perfection  in  order  both  to  retain  that 
self-respect  and  to  merit  the  respect  of  others; 
and,  wrongly  directed,  shows  itself  in  an  offensive 
individualism,  independence  and  disregard  of 
the  judgment,  feelings  and  interests  of  others. 
But  just  because  men  are  conscious  of  a  per- 
sonal separatpness  with  a  corresponding  right  to 
some  margin  sacred  to  their  own  personality, 
they  readily  concede  the  same  to  God;  so  that 
the  other  nations  spoke  of  their  gods  as  separate 
or  holy  just  as  the  Hebrews  did.  Nebuchad- 
nezzar, in  his  proclamation,  speaks  of  the  holy 
gods,  and  the  holy  ones,  and  a  watcher  and  a 
holy  one.  And  the  more  self-respecting  peoples 
showed  their  recognition  of  the  claim  of  God  to 
respect  and  reverence  by  assigning  to  their  gods 
"  high  places "  as  their  earthly  residence — 
reckoning  the  highest  mountain  tops  to  the 
superior  gods  and  regarding  the  valleys  between 
as  separating  and  maintaining  the  sacredness  of 
their  residences.  Jehu  (2  Kings  10:  20)  hypo- 
critically ackoowledges  the  deity  of  Baal  in  the 


M;[    .^ 


II 


68       Bible  Studies  on  Sanctification 

order,  **S(fnclifij  a  Bolemri  assembly  for  Baal."  In 
these  circ'unistances  it  was  necessary  that  Jeho- 
vah should  insist  on  His  scjxiratnwsst  as  He 
proclaimed  it  to  be  a  profanation  of  His  name 
that  He  should  bo  reckoned  in  the  same  class 
with  the  vanities  of  the  nations,  or  they  with 
Him.  And  it  was  peculiarly  appropriate  in  the 
growing  period  of  revelation  when  not  only  did 
men  acknowledge  gods  many  and  lords  many, 
and  confounded  or  confused  God  with  the 
forces  or  j^rinciples  in  nature  by  counting  them 
gods,  but  the  Lord  Himself  had  now  begun  to 
separate,  and  to  maintain  in  separation  a  peo- 
ple for  Himself.  Now,  however,  it  is  equally 
appropriate  to  represent  God's  separateness  as 
His  holiness.  For  ours  is  the  dispensation  of 
the  fulness  of  the  times,  the  divine  purpose 
concerning  which  is  declared  to  be,  "  to  gather 
together  in  onej  even  in  Christ,  all  things  that 
are  in  heaven  and  on  earth."  And  may  we  not  re- 
gard it  as  an  evidence  of  a  special  providential 
over=ruling  that  our  translators  should  introduce 
the  words  "  holy  "  and  "  holiness  "  in  this  con- 
nection into  the  Scriptures  of  the  chief  coloniz- 
ing people  of  the  world,  that  in  their  unceasing 
advance  they  may  carry  with  them  the  knowl- 
edge of  God  as  the  one  God  and  Father,  who 
is  over  all  and  through  all  and  in  all,  whose  work 
in  the  world  recognizes  the  brotherhood  of 
man  and  provides  for  the  realization  of  their 
solidarity  in    union  with  Christ  (Gal.  3:  28). 


Nature,  Relation  and  Ground         69 


), 


Still  wo  must  always  watch  a{j;aiiist  ovcrlookiiifj; 
the  prcBoiico  of  thc!  iih'a  of  H('i)aratoiu  sh  to  God  in 
the  Biblo  worda  "  Saiictitk-ation "  and  "Holi- 
ness"— sexwrateness,  observe,  but  not  isolation. 
The  former  now,  as  under  the  old  covenant,  em- 
phasizes the  idea  of  soparateness  as  character- 
istic of  God,  and  of  separation  to  God  as  the 
necessary  condition  of  attaining  to  Holiness  as 
completeness.  For  God  is  the  source  of  life 
and  fulness  of  and  in  life,  and  it  is  only  by  a 
more  and  more  complete  union  and  coninuinion 
with  Him,  which  involves  a  radical  and  pro- 
gressive disengagement  of  heart  and  life  from 
self  and  the  world  as  controlling  centres,  that 
we  can  attain  to  Holiness.  On  the  other  hand 
while  Holiness  emphasizes  the  result  of  Sancti- 
fication  in  completeness  of  character  and  devel- 
opment, we  must  not  forget  that  it  always  im- 
plies a  participation  in  God's  separateness,  who 
is  love  and  light.  It  is  a  completeness  which 
cannot  be  ours  if  aught  is  permiUed  to  come 
between  God  and  the  soul,  or  to  taite  God's 
place  in  the  soul  which  can  hold  in  God  to  all 
that  it  may  worthily  concern  itself  about. 
It  is  in  the  New  Testament  we  read,  "  Be 
not  mequally  yoked  with  un])elievers:  for 
what  fellowship  have  righteousness  and  iniq- 
uity? or  what  communion  hath  light  with 
darkness?  And  what  concord  hath  Christ  with 
Belial?  or  what  portion  hath  a  believer  with  an 
unbeliever?    And  what  agreement  hath  a  tem- 


i 


70       Bible  Studies  on  Sanctificatlon 

plo  of  God  with  idols?  for  wo  nre  a  tomph?  of 
the  living;  God;  oven  ns  God  said,  I  will  dwell 
in  them,  and  walk  in  them;  and  I  will  be  their 
God,  and  they  shall  be  My  people.  Wherefore, 
come  ye  out  from  among  them  and  be  ye  sepa- 
rate, saith  the  Lord,  and  touch  no  unclean 
thing;  and  I  will  receive  you,  and  will  be  to 
you  a  Father,  and  ye  shall  be  to  Me  sons  and 
daughters,  saith  the  Lord  Almighty"  (2  Cor.  6: 
14-18).  *'  In  that  day  shall  ye  know  that  I  am  in 
the  Father,  and  ye  in  Me,  and  I  in  you.  Abide 
in  Me"  (John  14:  20). 


H 


SANCTIPICATION  AND  HOLINESS  IN   RELATION 

TO  SIN 

It  will  have  been  noticed,  and  perhaps  with 
surprise,  that  the  consideration  of  Sanctification 
and  Holiness  has  proceeded  so  far  with  little  ref- 
erence to  sin.  This  has  been  intentional.  In 
some  respects  the  attention  of  the  majority  of 
professing  Christians  has  been  too  much  fixed 
on  sin  in  the  consideration  of  this  subject. 
Many  deem  their  condition  and  conduct  quite 
satisfactory  if  they  cannot  charge  themselves 
with,  or  others  cannot  bring  home  to  them,  the 
charge  of  positive  sin.  Of  course  they  claim 
the  justification  of  circumstances.  But  are  they 
growing  or  going  on  unto  perfection  in  personal 
development  of  character?  The  direct  object  of 
Sanctification,  implied  as  we  have  seen  in  the 


Nature,  Relation  and  Ground         71 


definition  of  tho  word,  is  Horvico  to  (Jod  and 
trniniii^  and  clmractcr  dt'volopincnt  for  KcM'vice 
where  pcrKoiiH  are  c(jn(;erned  (cf.  Jrr.  1:5  and 
the  end  of  all  child  consocration).  Even  Jesus, 
whom  none  could  convict  of  sin,  who  is  set  forth 
as  holy,  harmless,  undefiled  and  separattHl  from 
sinners,  claimed  to  have  been  sanctified  by  God, 
the  Father,  and  to  sanctify  Himself.  That  God 
created  man  in  His  own  image  and  after  His 
likeness  can  only  refer  to  type  and  relation  of 
comparison  or  likeness,  and  does  not  imply  the 
perfection  of  mature  development  in  the  indi- 
vidual. "Genesis"  is  a  process  which  has  defin- 
ite stages  and  may  require  a  long  story.  From 
the  point  of  view  of  one  of  its  writers  the  Bible 
itself  is  "  the  Book  of  the  genesis  of  Adam  or 
man  "  ( Gen.  5:1).  Matthew's  "Book  of  the  Gen- 
esis of  Jesus  Christ  "  is  a  fairly  long  story ;  and 
if  we  take  the  word  "Christ"  in  the  wide  sense 
which  Paiil  sometimes  attaches  to  it  (1  Cor.  12: 
12),  the  process  and  the  story  of  the  "  genesis  " 
are  not  yet  complete.  Man  had  yet  to  build  up 
a  character  and  to  develop  a  race  and  make  a 
history  for  himself  (Gen.  1:28).  Ideal  man- 
hood, the  attainment  of  the  stature  of  the  per- 
fect man  lies  far  beyond  the  stage  at  which  the 
type  is  definitely  determined,  or  beyond  child- 
hood, and  even  youth.  The  finite  is  ever  liable 
to  failure  until  it  attains  fixedness  of  character 
and  at  least  the  degree  of  development  necessary 
to  such  fixedness.    The  very  height  of  man's 


72       Bible  Studies  on  Sanctification 


*  I 


tk  :*       • 


Btnrtinj?  point,  ns  mftdo  in  tho  imnp:o  of  God, 
really  rcndcnMl  poHHihh'  a  fearful  fall  hh  it  wnn 
poHHihli^  for  liiin,  ho  cotiKiituted,  to  aim  at  and 
strive  for  indf'pciideiK'e  in  pnrHuin^  lii.s  way. 
Tho  temptation  of  (ien.  iJiT)  had  itn  ground  in 
man's  constitution.  Sanctification,  thcrcforo, 
necessarily  followed  creation,  in  order  to  guide 
man  to  the  realization  of  tliat  ideal  development 
and  completeness  in  abiding  union  and  fellow- 
ship with  God  v.'liich  was  necessary  to  tho  full 
manifestation  of  the  ^lory  of  God  as  His  maker. 
But  once  sin  has  "  entered  into  tlie  world," 
the  holiness  of  God,  who  is  life  and  light  and 
love — a  just  God  and  a  Saviour— as  an  all 
around  perfectness  or  completeness  with  the 
preparedness  and  capability  of  mooting  every 
emergency,  must  assume  a  somewhat  different 
form  in  His  readiness  to  meet  tho  now  diffi- 
culty and  make  it  even  minister  to  ultimate 
success.  In  like  manner  Sanctification,  while 
remaining  the  same  in  its  general  character  as 
separation  to  God  for  His  own  service  and 
glory,  must  embrace  more  in  so  far  as  it  in- 
cludes the  knowdedge,  provision  and  use  of  the 
means  necessary  for  effective  separation  and 
completeness  in  separation  to  God  in  the  al- 
tered circumstances.  It  is  not  my  purpose 
here,  however,  to  treat  of  God's  method  of 
Sanctification  further  than  His  method  affects 
and  exhibits  His  work.  Several  words  and  ex- 
pressions   are    used    in    the    Scriptures  when 


Nature,  Relation  and  Ground         73 


spcakiii^  of  Sanctiricatinii  in  tluH  cornH'ctioii  to 
iiulicali?  tlu»  (lifTcrcnt,  rlcriu'iitB  ur  ideas  that 
t'litiT  into  it.     Such  arr: 

1.  CU'ansiii^',  purifyin^s  inakinvc  atoiu'incnt 
or  reconciliation,  and  ndccniin^'.  I  chisHify  all 
these  together,  bccauso  both  the  Old  TcHtanicnt 
and  the  New  uRe  thene  words  interchangeably 
and  as  representing,  each  from  its  own  point  of 
view,  the  work  of  the  Mediator  between  God 
and  the  world  (John  1:  14;  Heb.  1:2,  3)  as 
Sanctifier.  Such  is  the  case  in  the  Law  and 
in  the  History,  r.  (j.,  the  story  of  the  Passover 
under  Hezokiah  (2  Chron.,  chs.  29,  HO).  The 
interchange  is  even  more  marked  in  the  Septua- 
gint  wliose  renderin^jis  have  so  much  influence 
in  the  lanp;uage  of  the  New  Testament.  An  in- 
teresting instance  is  Ex.  29:38,  "Wherewith 
atonement  was  made";  Septuagint,  "With 
which  they  were  sanctified."  In  the  Epistle  to 
the  Hebrews,  in  which  Christ  is  regarded  as  the 
fulfilment  of  the  law,  His  work,  as  Sanctifier,  is 
variously  represented  as  making  purification  for 
sin  (ch.  1:8),  making  reconciliation  for  the  sins 
of  the  people  (ch.  2: 17),  the  bringing  in  of  a 
better  hope  by  which  we  draw  nigh  to  God 
(ch.  7: 19),  obtaining  eternal  redemption  for  us 
(ch.  9:12),  purging  by  His  blood  the  con- 
conscience  from  dead  works  to  serve  the  liv- 
ing God  (ch.  9: 14),  putting  away  sin  by  the 
sacrifice  of  Himself  (ch.  9:26),  perfecting  the 
worshipers  so  that   they    have  no  more  con- 


74       Bible  Studies  on  Sanctification 


i  !' 


I 


HrirruM' of  hIiir  (ell.  10:  1,  2),  finnrfifyin^  lliom 
l)y  tln'  otTcrin^'  of  His  Ixxly  (eh.  10:  10)  or  HIh 
1)1o(kI  (ell.  \',\:  12).  Notico  tlu^  (lin;('t  rolalion 
of  Redemption,  wliom*  oliject  in  delivernnce  and 
brin^^inj^  ni^^h  to  God,  \h  with  Hnnctificntion. 
Redemption  is  not  limited  to  ntonemont  but  in- 
cludes the  delivornneo  by  the  divine  power  of 
those  pineed  under  the  protection  of  the  sprin- 
kled blood  of  sftcrifico  (Ex.  12:12,  18,  21-27; 
11:14-16;  19:4).  The  work  of  the  ministry, 
both  of  Christ  nnd  the  Holy  Spirit,  relates  to  it. 

2.  The  cleansing  and  renewal  and  cpntrol  of 
the  Holy  Spirit  (Ezek.  'M:  23-28). 

3.  Anointing.  This  belonged  to  the  sancti- 
fying of  the  tabernacle  with  its  furniture  and  of 
the  priests,  both  of  which  were  typical  of  the 
New  Testament  Church — the  one  as  the  habita- 
tion of  God,  the  other  as  a  kingdom  of  priests. 
In  both  Testaments  anointing  is  allied  to  the 
gift  and  work  of  the  Holy  Spirit  (Ex.  30:  26-31; 
2  Cor.  1:21). 

4.  The  incoming  and  indwelling  of  the  Lord 
of  Glory.  These  belonged  to  the  sanctification  of 
the  tabernacle,  the  priests  and  all  Israel  (Ex. 
29:  43-45;  Ezek.  37:  27,  28;  1  Cor.  6:  19;  Eph. 
2:21,22). 

5.  In  relation  to  the  priesthood  which,  with 
the  temple,  represented  the  New  Testament 
Church,  which  is  also  a  priesthood  and  a  temple, 
Sanctification  was  a  still  more  detailed  service 
involving  besides  —  clothing  with  the  holy  gar- 


Nature,  Relation  and  Ground         7J 

tiKMilH,  initiation  into  tli«*  pri(«Htly  Hrrvi(!(*,  or 
conHccratioti  and  oatiti^%  In^forn  tlio  IjOUI),  of 
tlio  holy  thin^^H  (hco  Kx.  211).  To  tlit'Ki^  tlio 
Nrw  TrHtarncnt  i)roH('ntH  corn^Hpondin^'  idt'as. 
The  New  ToHtanicnt  (church,  an  a  prifHtliotK.  (1 
Pet.  2:9),  linH  for  n  holy  garment  th(^  Lokd  JenuH 
CIu'IhI,  whicli  it  is  re(iuirt'd  to  put  on  (Koin.  l.'J: 
14),  and  the  new  man  (Eph.  4:  24;  Col.  3:10) 
into  th(^  pattern  of  which  enters  compasHion, 
kindneRH,  huni))h'nesa  of  mind,  meeknesa,  lonj^f* 
suffering',  forbearance,  forgiveness,  with  love  as 
the  bond  of  perfectness.  As  a  priesthood,  too, 
it  is  required  to  eat  of  its  own  altar  (Heb  13: 
10),  and  to  draw  near  and  offer  up  its  own  sac- 
rifices well  phasing  to  God  (Heb.  10:22;  13: 
15,  16). 

6.  Two  other  technical  terms  are  used  in 
this  connection,  particularly  in  the  New  Testa- 
ment. They  are  Justification  and  yealing. 
The  former  expresses  our  *'  acceptance  in  the 
beloved,"  or  our  acknowledged  sanctification  in 
Christ  on  the  ground  and  the  occasion  of  His 
completion  of  the  offering  of  Himself  to  do  and 
in  doing  God's  will  (John  19:30;  Rom.  4:  25; 
Heb.  10: 10,  14),  and  also  on  the  occasion  of 
our  personal  union  with  Christ  by  faith,  which 
is  our  justification  in  the  Spirit  (1  Cor.  6: 11), 
and  belongs  to  "  the  sanctification  of  the 
Spirit"  (1  Thes.  4:7;  2  Thes.  2:13,  14).  The 
relation  of  Sanctification  and  Justification  will 
be  considered  later  in  "  Paul's  Contribution," 


76        Bil)lc  Studies  on  Sanctification 


].\   ' 


TIh'  hiUrr  (Sr/ilin^;)  rxpn-HHrH  tln'  ()frn'iul  rrc 
()}.^lliti()l)  oil  tlir  pMI't  (>r  (in<I  of    tilt'    I'rlMtinli  Mild 

BiM'urily  rHtahlihlu'd  hy,  or  iiivolvnl  in,  SniK^titU 
ciition  (K/.k.  U:4;  Krv.  1.2  lli;  2  Cor.  1:22; 
Kph.  I:  i:i;  el'.  Iv/rk.  ;»»:  2(),  27). 

Ill  l)oih  Tt'stniiiciilM  Saiu'tilicntioii  \h  IxiHcd 
oil  and  rtr«'ct«'d  throiij^'h  HacrirK'(\  That  iH,  on 
oll'criii^  or  yi«'ldiii^;  up  to  ( Jod,  for  HIh  wrvico, 
and  ill  coniplijiMco  with  IIIh  will,  whatovt»r  Wo 
cilaiiiiH  for  the  purpcwo.  SaMctilioatioii  \h  rf- 
fccrtt'd  ill  tlu>  doiii^  of  IHh  will  (Hob.  10:5  10). 
TluH  olTtM'in^  imiHt  Ih'  ho  complntc  aH  to  iiivolvo 
tlio  ^ivin^  lip  or  Hurrt'iidor  of  lifo  itntdf  for  the 
iitlaiiiuHiit  of  tlu  end.  TIhh  ^^iving  up  now  in- 
volvcH  death.  Ah  in  Hillnin^^  luaii  died  to  his 
Hi)iritual  rolation  to  Go''  ind  tVll  undt'r  con- 
deiniiatioii  ntul  an  ali(>n  dominion;  80  in  Iuh 
Sanctilicntion,  ho  can  bo  dclivtTod  from  death 
only  })y  dyin^  to  all  to  which  li«?  became  subject 
and  which  Heparates  him  from  God.  And  as  nin 
in  itn  nature  and  coiiHequenceH  incapacitates  him 
for  sanctifying  hiiUHelf,  the  Bible  from  tlu^  time 
of  its  first  revelation  of  God's  reconcilableness 
to  the  sinner  represents  rcconciliaticju  as  af- 
fected by  sacrifices  in  which  the  ^ivin^  up  of  the 
blood  was  involved.  Hence,  in  the  Law,  where 
we  have  the  complete  ritual  of  the  Old  Testa- 
ment, while  various  off(»rin^s  are  required,  the 
fundamental  oiferin^  is  that  for  atonement, 
which  i-  made  by  the  blood  (Lev.  17:11.  Cf. 
chs.  1-7).    Also  from  the  beginning   Sancti- 


Nature,   Relation  and  Ground  77 

fixation  Imfl  been  rfcoj^nizcd  ns  primnrily  ilio 
Loud'h  work,  while  inati  uruK'rtlu'  <liviiu»  dirrf- 
tioii  huH  Imm'ii  r('([iiii-i>(l  to  do  \\[h  part  and  t'otild 
oidy  attain  ixTHoiial  Sanctitication  tluTrl)}'.  Tho 
Bacritlcj',  tlhTrfiin',  widcll  HUlIicrH  to  meet  tlu» 
doinand  iH  not  that  of  man  alon(>  nor  of  (Jod 
alone.  A  **j,dvin^c  up"  wan  ircinirrd  on  His 
eido  and  on  ouih.  Only  the  Son  of  (lod,  who 
was  alHo  the  Son  of  man,  could  prove  nn  rffi- 
cient  SanctilitT.  In  Him,  an  our  Kt'dccnuT,  and 
in  His  Spirit  the  work  in  accomplihlu'd.  lint 
not  only  had  man  U)  do  hi.s  part  in  tho  p«'rHon 
of  tho  Son  of  (iod,  ])ut  ho  Htill  ro(iuiroH  to  ofTor 
hiuiHolf  uf)  in  H»'lf  Hacrillco  and  Holf  Hacrilicin^ 
servico.  There  romaiiiH  room  Htill  for  Hudi 
warninj^  wordn  as  Matt.  10:21^-20  and  John  12: 
2Ji-2().  That  tho  Horvioo  Ih  to  ho  in  lovo  does 
not  make  it  Iokr  Hacrilico.  Th(^  Hacritieos  in  the 
interoHt  of  Sanctitication  are  in  love  on  God's 
side  nnd  on  ours.  The  significance  of  tho 
bloody  rite  of  circumcision,  as  tho  token  of  cove- 
nant initiation  and  consideration  from  Abraham 
until  Christ,  oujjjlit  not  to  be  ovorlook(»d  h<u*e. 

What  was  the  nature  of  the  Sanctitication 
affected  by  the  Law?  It  was  more  than  a  for- 
mal separation  to  God;  it  was  an  excoodin^dy 
sif^nificant  separation  that  spoke  of  ^uilt  and 
l)ollution  and  wrath  incurred,  and  of  mercy  and 
grace  assured  to  the  called  and  the  penitent; 
and  it  was  well  fitted  to  be  a  moans  of  instruc- 
tion  and   grace   to   all   who   responded  to   the 


;i 


n 


78       Bible  Studies  on  Sunctification 

LoRi)*H  ^rnciouH  n'vpliition  of  TTIh  charnctt'r  iind 
will,  to  niid  ill  tlu'iii,  l>y  Niinplc  faitli  n\u\  oImhH. 
vtu'v.  Hut  itH  proviHioiiH  w(>r<>  not  apixiintid  to 
('tT(*('t  nor  intcndi'd  to  l)o  takrri  uh  n))l(«  to  rtTfct 
of  tlu'iimrlvj'M  Hiirh  n  trnr  Hrpttrntion  to  (in»l  (IH 
the  iKitnrr  hath  of  Hod  ami  man  rrquirrn  (hut 
vunCs  rvUiUnn  miijhi  hcvowr  irliat  if  (HK/hf  to  hi', 
and  hr.  miffht  hcronn'  a  ahurrr  in  (uuVa  prviiltdr 
arpardtcnrss  or  holinrss.  **  Tlu»  Ijuw  mmU) 
nothinjif  IM»rf«»c*t."  Tlu»  vory  r«'i)«»tition  of  tho 
Hnoritio(>8  ntui  puriticatiotiH  n'([uiro(l,  proclainu^d 
thoir  Byinholical  charaotrr  (1I«»I).  10:  2).  Tlio 
baniH  of  roconciliation  and  laHtiri^  union  nnd 
ooniniunion  uh  yt»t  t'xiHted  oidy  in  purpose, 
proniiHe  nnd  Hyinbol.  Iloncr,  in  tho  Now  TeB- 
tnnuMit  and  in  relation  to  ilw  now  covenant,  a 
roal  Sanctiticntion,  by  which  the  Binnt»r  is  truly 
brought  nigh  to  (iod  and  perfected  as  a  wor- 
ehipiT,  is  reprosentetl  an  etTected  officidlly  and 
once  for  all  by  Johus  ChriHt  (H(»b.  10:10,  14): 
so  that  the  command  to  ^'o  forth  and  preach  tho 
GoBpel  to  all  nations  could  be  ^iven  by  Him  to 
HiB  diflcipleB,  and  tlic  promine  concerning  the 
sending  or  gift  of  tlie  Si)irit  could  bo  freely  ful- 
filled; and  j)royre8siv('lij  by  the  Holy  Spirit, 
who  was  to  be  sent  from  the  Father  as  tlie  Pre- 
parer of  the  New  Testament  temple  for  the  in- 
dwelling of  God,  and  as  the  Comforter  in  whom 
G(xl  takes  possession  of  and  dwells  in  His  tem- 
ple, communes  with  His  ptjople,  enriches  them 
with  \h^  fuluese  of  His  grace  and  truth  now, 


Nature,  Relation  and  Groiuul         79 

nnd  inak(*H  (linn  inori  to  hv  partak«*rN  of  th(>  ful- 
noMH  of  Hin  ^^dory  htTfaftrr. 

Over  a^aiiiHt  Hill  lIoliiicHH  alno  Ih  nKxIificd  in 
its  Hi^iiificaiKM!.  (io<i  IliiiiHrIf  in  tried  and 
proved  )»y  tin*  ciitrancoof  nin  into  tlm  world,  and 
HiH  Holint'HH  iH  nianifcHtcd  in  IliH  purity  nr  tlit^ 
cniirt)  al>H(*n(M*  of  any  and  ov(*ry  inip<>rf«>(tion 
Huch  aH  may  attach  itHcIf  to  tln^  iiK'oniplctt*  or 
iniporfcct;  in  tin*  coniplrttMH^HH  of  HiH  rtcrnal 
purpoHt'  and  plan  to  wliiih  tlu^  ScripturrH  alwayH 
(>oint  back  an  having  anticipated  nin  and  pro- 
vided aj^'filiiHt  the  HUcci'HH  of  it  or  of  itn  author 
or  abetterH  in  dero^^atin^'  from  the  ^^lory  of  (i(Kl; 
in  His  prompt  be^innin^  nnd  unchan^in^  prone- 
cution  of  the  work  of  Sanctittcation;  in  His 
unchanf^in^  love  to  II in  creaturen,  enpj'cially 
man;  in  Ilin  ri^^hteouHiicHs  or  ntrict  conformity 
with  truth,  so  that  the  intej^rity  of  preordained 
law  in  its  universal  sweep  is  upheld  whilo  in 
j^raco  and  judgment  Ho  moves  ceaHelessly  on- 
ward; in  His  faithfulness,  and,  in  short,  in  tho 
possession  of  tivery  perfection  which  the  en- 
trance of  sin  and  the  continuance  of  sin  de- 
manded, that  tho  plan  of  creation  conaummat(»d 
in  man  should  result  in  n  clear  and  abundant 
manifestation  of  the  all  sufficiency  of  G(xl. 
Mark  the  aggressiveness  which  Isaiah  sees  in  tho 
Holy  One,  "Therefore  ye  are  My  witnesses  that  I 
am  God.  Yea,  since  the  day  was,  I  am  He;  and 
there  is  none  that  can  deliver  out  of  My  hand: 
Iwill  wgrkaud  whoehalUet  it?"  And  Hubakkuk 


80       Bible  Studies  on  Sanctification 

finds  in  the  bolinosn  of  God  nn  unfailing  ^unr- 
antee  that  even  in  wrath  Ht^  will  renieinber 
mercy  and  succesafully  interfere  for  the  deliver- 
ance of  His  people  in  the  day  when  He  brings 
in  upon  them  that  bitter  and  hasty  nation,  the 
Chaldeans,  "Art  not  Thou  from  everlasting,  O 
Lord  my  God,  mine  Holy  Cue?  We  shall  not 
die."  But  it  does  not  pi ?vent  Him  from  using 
or  punishing  men  according  to  their  character 
or  deserts,  "O  Lord,  Thou  hast  ordained  iiim 
for  judgment;  and  Thou,  O  Rock,  hast  estab- 
b'shed  hirn  for  correction." 

In  man,  over  against  sin.  Holiness  is  realized 
and  manifested  in  accepting  the  revelation  of 
God's  character,  government  and  will,  called 
forth  by  the  entrance  and  persistence  of  sin;  in 
\  ustfidly  and  humbly  availing  himself  of  the 
divine  offers  of  mercy  and  grace  according  tc 
the  provisions  of  the  Gospel;  in  grateful,  persis- 
tent loyalty  to  Christ  and  growing  likeness  to 
Him  in  life  and  character.  Christ-likeness  is 
Holiness.  Hatred  of  sin,  turning  away  from  it 
to  God,  the  desire  and  effort  after  perfect 
deliverance  from  it  for  ourselves  and  our 
fellory^men  belong  to  and  evidence  Gospel  Ho- 
liess. 

The  revelation  of  the  nature  and  contents  of 
Holiness  and  Sanctification  was  progressive. 
God  spoke  as  men  were  able  to  bear.  But  I  do 
not  think  the  Scriptures  warrant  the  statement 
that  "  holy  denoted  a  new  conception,  an  off- 


Nature,  Relation  and  Ground         8i 


spring  of  a  now  revelntion  from  God  in  the  time 
of  Moses."  The  j^round  for  this  statemoiit  or 
opinion  is  that  it  is  with  the  incoming?  of  Moses 
into  the  Bible  narrative  that  the  tvord  holy  is 
introduced.  Where  a  new  word  is  introduced 
in  the  propjress  of  a  story,  it  is  important  that  its 
meaning  be  determined  from  its  use.  But  it  is 
not  the  word  that  is  of  chief  importance,  but  the 
thing  or  thought  it  is  uso^d  to  express;  and  after 
we  have  determined  this  point  we  are  free  to 
look  elsewhere  fo^  the  same  thought  and  to 
recognize  it  under  whatever  form  of  words  it 
may  be  expressed.  It  is  certainly  suggestive 
that  a  new  family  of  words  should  come  into  the 
narrative  with  the  Exodus  story:  but  (1)  the 
matter-of-course  way  in  which  it  is  first  used 
and  the  frequency  with  which  it  occurs  after- 
wards seem  to  require  us  to  acknowledge  that 
it  was  already  a  well  understood  term;  and  (2) 
its  free  use  at  this  stage  is  in  accordance  with 
the  Lord's  method  of  education.  That  method, 
as  it  appears  in  the  Bible  narrative,  is  not  to 
give  names  until  first  the  thing  which  the  name 
is  to  represent  is  reasonably  grasped  and  there 
is  a  demand  for  a  name  to  express  it  in  the  more 
free  use  which  is  to  be  made  of  it.  See,  Tor  ex- 
ample, the  introduction  of  the  word  "believed" 
in  the  story  of  Abram.  Abram  may  have  attained 
a  new  eminence  in  faith:  but  the  possession  and 
exercise  of  faith  must  have  been  the  distinguish- 
ing characteristic   or  ruling  principle   in   the 


82       Bible  Studies  on  Sanctification 


HfTFI^ 


chnrftcter  of  such  men  ns  served  God  from  the 
bo^inriinjjj  (see  Heb.  11). 

In  lik(^  mnnner,  that  which  we  hnve  found 
"sanctify"  and  "holy"  to  represent  appears 
from  the  first  to  the  last  of  the  Bible  story  of 
man.  What  Hos.  6:  7  calls  the  covenant  with 
Adam  is  plainly  a  step  in  separating;  man  to 
God.  And  e  threat  or  warning  of  death  as 
the  conseciuence  of  disobedience,  together  with 
the  reference  to  the  tree  of  life  (Gen.  8:  22),  is 
surely  intended  to  convey  the  impression  that 
even  at  that  early  date  man  was  given  to  under- 
stand that  the  way  of  life  and  of  the  attainment 
of  the  ideal  of  a  complete  development  or  of 
fierfect  manhood  in  the  image  of  God  was  pos- 
sible only  in  separation  to,  and  fellowship  with, 
God.  Note  also  I  he  earliest  descriptions  of  the 
character  and  life  of  the  saints:  "And  Enoch 
walked  with  God;  and  he  was  not,  for  God  took 
him."  Here  is  separation  to  God  and  realiza- 
tion of  the  blessedness  of  life  in  nnc)  with  God. 
"  Noah  was  a  righteous  man,  and  perfect  in  his 
generations;  and  Noah  walked  wllli  God."  ^i-lie 
Bible  classifies  men  according  to  their  attain- 
ment of  character  and  habitual  walk.  This  de- 
scription recognizes  separation  and  Holiness  as 
wholeness;  for  the  Hebrew  word  for  perfect 
means  tvhole,  complete,  entire.  So  God  not 
only  established  His  covenant  of  separation 
with  Abram,  as  with  Adam  and  Noah,  but  de- 
manded, "  Walk  before  Me  and  be   thou  per- 


Nature,  Relation  and  Ground         83 


li 


/cc/."  The  toRtimony  of  Modes,  "The  Lord  is 
my  strenj^th  and  my  son^,  and  He  is  become 
my  salvntion";  and  of  the  Psahiiist,  "The 
Lord  is  my  li^ht  and  my  salvation;  wliom  shall 
I  fear?  Tlie  Lord  is  the  strength  of  my  life; 
of  whom  sliall  I  be  afraid?  The  Lord  is  the 
portion  of  Hiw  people,"  are  along  the  same  lino 
To  express  His  idea  of  Holiness,  Jesus  goes 
back  to  the  language  applied  to  the  earliest  pa- 
triarchs, "  Become  jwrfect,  as  your  Father  in 
heaven  is  perfect.^''  That  is,  strive  to  attain  the 
ideal  of  human  perfeetness,  taking  your  Heav- 
enly Fatlier's  loving  dealings  with  men  for  your 
pattern.  To  the  same  idea  of  Holiness  James, 
"  the  Lord's  brother,"  goes  back,  **  Count  it  all 
joy,  my  brethren,  when  ye  fall  into  manifold 
temptations;  knowing  that  tiie  proof  of  your 
faith  worketh  patience.  And  let  patience  have 
its  perfect  work,  that  ye  may  be  perfect  and 
entire,  lacking  in  nothing."  Perfect,  attain  the 
ideal  as  your  goal;  entire,  possessing  every  ele- 
ment of  character  necessary  to  completeness; 
lacking  in  nothing,  either  in  ouality  or  degree 
of  development.  So  Paul,  *'  In  Him  dwelleth 
the  fulness  of  the  Godhead  bodily,  and  ye  are 
complete  in  Him.'''*  His  prayer  for  the  Ephe- 
sian  saints  culminates  in,  "  That  ye  may  be  filled 
unto  all  the  fulness  of  God."  The  Apostle 
Peter's  idea  of  Holiness  is  also  the  Holiness  of 
completeness  after  the  divine  model  in  a  fully 
rounded  character  and  life:  "His  divine  power 


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84       Bible  Studies  on  Sanctification 

hath  granted  unto  us  all  iJiiu(j»  th<it  pcrtnin 
unto  life  and  godlinass,  throu^di  the  knowledj^e 
of  Him  that  called  us  l)y  His  own  ^lory  and 
virtue;  whereby  He  hath  jjjranted  unto  us  His 
exceedinji;  great  and  piecious  promises;  that 
through  these  ye  may  become  partakers  of  the 
divine  nature,  having  escaped  the  corruption 
that  is  in  the  world  by  lust.  Yea,  and  for  this 
very  cause  adding  on  your  part  all  diligence, 
in  your  faith  supply  virtue;  and  in  your  virtue, 
knowledge;  and  in  your  knowledge,  temperance; 
and  in  your  temperance,  patience;  and  in  your 
patience,  godliness;  and  in  your  godliness,  love 
of  the  brethren;  and  in  your  love  of  the  breth- 
ren, love."  Thus  the  Bible  throughout  has  but 
one  idea  of  Holiness  and  Sanctification,  modi- 
fied only  by  the  progressive  revelation  of  God 
in  His  character,  will  and  work,  and  of  ideal 
manliness.  God  never  revealed  Himself  as  less 
than  holy,  or  as  requiring  less  than  Holiness 
of  man;  nor  had  He  ever  any  other  way  of  se- 
curing Holiness  than  Sanctification. 

THE  FUM   OF   THE   WHOLE   MATTER 

The  sum  of  what  I  havu  gathered  from  the 
Scriptures  on  the  nature,  relation  and  ground 
of  Sanctification  and  Holiness  is: 

1.  To  sanctify  is  to  separate  to  God  wholly 
and  inviolably  for  His  own  service  and  glory. 

2.  Sanctification  is  primarily  the  Lord's 
work  in  which  He  requires  our  intelligent  and 


Nature,  Relation  and  Ground         85 

oarnost  cooperntion  under  His  direction.  All 
His  provisionH  nnd  workH  in  ^;raco  lio  within 
the  sphere  of  Snnctification  nnd  find  their  oc- 
casion and  end  in  it. 

3.  The  objects  embraced  in  this  work  are  all 
things  which  God  has  committed  to  us  so  far  as 
they  are  required  far  His  service.  The  "do- 
minion over  His  works"  which  He  has  granted 
man,  does  not  free  us  from  accountability  as 
His  stewards  for  our  use  of  them.  But  the 
special  objects  of  Snnctification  are  God's 
name  and  His  people. 

4.  Holiness  in  God  is  at  once  His  character- 
istic separateness  as  the  only  living  and  true 
God,  and  His  absolute  completeness  or  perfec- 
tion as  possessed  infinitely  of  ail  the  attributes 
necessary  to  the  most  complete  idea  of  God. 
Holiness  in  us  is  our  separateness  to  God  and 
cc ^ipleteness  in  God  (implying  in  Christ  and 
in  the  Spirit);  involving  oneness  with  God  in 
nature,  spirit,  character  and  service  and  per- 
fectness  in  the  measure  of  our  capacity  as  He 
is  perfect,  and,  consequently,  deliberate,  pur- 
posed separntion  from  what  is  contrary  to  His 
will  as  we  discover  it  to  be  such. 

5.  Holiness  in  God  is  the  moving  cause  of 
His  work  of  Sanctification ;  and,  in  uSj  ( 1 )  is 
the  result  aimed  at  in  Snnctificntion,  and  (2) 
becomes  a  moving  cause  in  working  with  God 
to  effect  complete  Snnctification  and  Holiness 
in  ourselves  and  others. 


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86       Bible  Studies  on  Sanctification 

The  ultinmto  or  most  fundnmenial  Hfi  of 
revelntion  niul  ilio  ultinmto  explnnntion  and 
ground  of  all  His  workinj^  as  set  forth  in  Bible 
history  is — God  is  the  Lord;  "I  am  because  I 
am."  As  the  Lord,  He  is  Holy — The  Holy 
One;  this  is  the  special  ground  and  explanation 
of  Sanctification  as  His  great  work  down  the 
ages  of  human  history  and  of  His  titles  assumed 
in  the  progress  of  that  work.  All  His  titles  are 
assumed  as  revelations  of  Himself,  or  are  given 
Him  to  furnish  a  sure  ground  of  faith  and 
hope  and  obedience  for  His  people,  and  a 
satisfying  reason  for  His  doings  or  requirements. 

THE   PRACTICAL  CONCLUSION 

then,  at  which  we  arrive  is,  that  the  great  work 
of  God  and  man  is  one;  and  the  end  is  the  glory 
of  God  in  our  completness  or  Holiness  in  union 
with  Him  (Eph.  1:23;  2: 10;  Ih  14-19).  There 
is  no  middle  course  for  us.  We  must  either 
work  with  God  or  against  Him;  and  to  work 
against  God  is  to  work  against  our  true  interests 
for  time  and  eternity.  "  Ye  are  God's  hus- 
bandry, God's  building." 

Let  us  beware  of  attributing,  even  in  thought, 
arbitrariness  to  God.  That  God's  glory  is  the 
supreme  end  of  His  working  and  is  required 
to  be  our  supreme  end  furnishes  no  evi- 
dence of  arbitrariness,  but,  on  the  contrary, 
the  highest  guarantee  that  could  be  given   us 


Nature,  Relation  and  Ground         87 

that  IIIh  work  and  ours  uml«T  Ilin  diirction  in 
for  our  hij^hcHt  iiitrrt'Ht.  For  hh  wo  aro  Hin 
hi^hoHt  workniaiiHliii),  llin  j^lory  Ih  ('Hporially 
bound  up  in  our  attainment  of  what  is  hi^host 
and  best  for  us  also;  and  wliat  II is  glory 
requires  should  be  accomplislied  in  and  for  and 
by  us,  is  something  so  transeendentally  beyond 
our  conception  of  what  is  fitting  for  uh,  that  our 
highest  conception  of  what  is  best  for  us  is  infi- 
nitely below  His  purpose  and  work  for  us. 

Let  us,  therefore,  watch  against  n  spirit  of 
independence  of  God,  and  against  forming  for 
ourselves  an  ideal  for  man's  attainment  in 
character  and  circumstances  from  man's  side 
rather  than  from  God's  side — against  plans  and 
measures  for  doing  the  best  for  man  that  are  not 
in  God's  plan.  Even  the  Church  in  its  zeal 
may  err  here.  It  is  so  easy  to  put  self  and  what 
will  please  and  entertain  others  first,  even  in 
religion,  that  we  may  easily  get  ofiP  the  right 
track,  perhaps  not  very  far  at  first,  but  the  line 
is  a  diverging  one. 

Then,  too,  we  must  watch  against  a  onesided 
or  partially  developed  Christian  character. 
"  That  ye  may  stand  perfect  and  fully  assured 
in  all  the  will  of  God."  ♦'  Bring  forth  fruit 
unto  every  good  work."  *'  The  God  of  Peace 
make  you  perfect  in  every  good  thing  to  do  His 
will,  working  in  us  that  which  is  well^pleaaing 
in  His  sight,  through  Jesus  Christ."  Look  at 
the  tree  with  its  branches  all  growing   to  one 


88       Bible  Studies  on  Sanctification 


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sido,  or  Imvin^  all  Hh  fruit  on  onu  braiicli.  ft 
looks  (m1(1,  you  Hay.  Hut  it  Ih  almornuil,  un- 
natural. And  tlu;  more.'  abundant  tho  growth 
or  fruita^jjts  tli(<  niort^  unnatural  it  appears. 
UeHides,  "  tho  docoit  of  unri^^htoousnoss "  is 
never  likoly  to  bo  far  away  when  Christian 
•growth  is  one-sidi'd.  Wo  think  wo  are  better 
than  wo  really  are,  because  our  eye  is  fixed  on 
the  fruitful  branch.  But  others  find  less  excuse 
for  defects  of  character  because  of  what  nii^ht 
be  as  suj^^ested  by  what  is.  There  may  even  bo 
a  suggestion  of  hyijocritical  pretension;  for  they 
may  say  if  he  was  sincere  ho  would  be  earnest 
to  be  what  he  ought  to  be  in  all  the  will  of  God. 
It  may  even  be  that  there  is  evidence  of  the 
imperfections  that  are  not  removed  in  the  good 
we  have  cultivated.  An  all-around  cultivation 
and  fruit^bearing  would  have  made  us  better 
balanced,  more  considerate  of  others,  more 
leveMieaded  in  our  judgments.  How  com- 
plete and  pleasing  in  its  completeness  is  the 
character  of  Jesus.  Men,  women  and  children 
found  in  Him  the  model  man,  the  ideal  gentle- 
man: so  true  to  God,  and  for  Him  God  was 
everywhere  and  was  to  be  served  in  every  service; 
so  considerate  and  self-sacrificing  in  the  service 
of  man.  And  there  was  no  apparent  effort 
about  it;  it  was  the  natural  fruit  of  righteous- 
ness. Nor  would  He  have  those  among  whom 
He  lived  think  that  He  was  living  a  sort  of  life 
that  was  not  equally  obligatory  on  them,   and 


Nature,  Relation  and  Ground  89 

<»(liinlly  hocomiiin;.  ••  T  linvo  not  you  nn  rxnmplo 
lu)w  yii  ou^'lit  to  walk.  WlioHoi'vcr  will  do  tlio 
will  of  niy  b'allicr  who  in  in  lu'avt'ii,  tlu*  Hnnu)  in 
my  l)roih»'r  and  mhU'V  and  motluT."  It  Ih  only 
an  wo  attain  to  that  coniph'ti'noHH  of  olmractor 
which  hfiH  itH  nuxh^l  in  Jchiih,  and  which  it  in 
the  aim  of  Sanctilication  to  cnllivatc,  that  wo 
can  l)o  c(jnHciou8  of  participation  in  this  re- 
lation. 

And,  finally,  let  nn  ntrivo  fo  he  whollij  in  what 
wo  find  to  be  tho  will  of  God  for  us.  Wo  are 
complox  bcin^H,  l)ut  ours  Ih  tho  complexity  of  n 
single  livii»^  porRonality.  Spirit  and  soul  and 
body  wore  inttMidinl  to  work  in  harmony.  The 
brnin  is  of  the  body  and  extends  in  the  nerv- 
ous system  to  every  part  of  tho  body.  Every 
nerve-center  is  n  local  intelligence  office  in  tho 
service  of  the  whole  man:  and  Sanctification  ' 
is  for  the  whole  and  demands  the  united  service 
of  every  part,  and  would  train  us  as  a  whole  in 
the  service  of  God.  The  old  proverb,  "  What 
thy  hand  findeth  to  do,  do  it  with  thy  mi^ht" — be 
wholly  in  it,  belongs  to  tho  teaching  of  Holiness. 
Whether  we  are  engaged  in  work  or  in  recrea- 
tion, both  health  and  Holiness  require  that  we 
be  wholly  in  it  with  God.  Halfhoartedness, 
absent-mindedness,  wandering  thoughts,  mental 
distraction  and  worry,  all  work  against  God's 
aim  in  Spnctification.  "  I  am  the  Lord  that 
healeth  thee"  —  wholeth,  maketh  thee  whole: 
**  Christ  Jesus  maketh  thee  whole."    Sin  divides, 


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90       Bible  Studies  on  Sanctlfication 

(liHtractH,  intnxluoofi  n  Htnto  of  conflict  luul  war- 
farr:  UiMlciiiptioti  hoIh  uh  fn>o  that  wc  may  at- 
tain full  Hrif  iK)HHeHHi()n  and  tho  fuhit^HH  of  (i<Ml 
in  ChriHt  tJcHiiH.  Tlu^  kind  of  doin^  tiiat  HJn 
intnxlucoH  and  favourH  tonds  to  mental  weak- 
no88  and  diHHipation,  and  tu  phyHical  weakntmH, 
wearinrHH,  and  indiHpoHition  fur  work;  that  Ih, 
to  thu  I0H8  of  Molf  poHHOHHion  and  all  othor  [X)H- 
sesBionH  such  as  God  would  8(>curo  to  us. 

It  is,  however,  only  the  Gospel  that  summons 
to  the  plane  of  life  where  we  can  with  high- 
est advantage  and  only  advantage  be  whole  and 
do  wholly  what  we  do.  There  we  can  form  our 
plans  of  work  or  pleasure,  and  enjoy  God's  bless- 
ing with  both.  There  is  a  place  in  His  plan 
and  service  for  every  form  of  work  or  enjoy- 
ment which  the  well»being  of  individuals,  fami- 
lies, or  society  requires.  That  is  what  the  Bible 
doctrine  of  Sanctification  teaches,  "  Whatsoever 
ye  do,  whether  in  word  or  deed,  do  all  in  the 
name  of  the  Lord  Jesus,  giving  thanks  unto 
God,  even  the  Fother,  by  Him."  On  this  plane 
the  old  motto,  "  Look  out  for  Number  One,"  re- 
ceives a  new  moaning.  For  God  in  Christ  is 
Number  One,  and  so  bound  up  are  the  life  and 
interests  of  God  and  His  people  that  they  are 
"in  it"  with  Him  every  time.  In  that  day 
shall  ye  know  that  I  am  in  the  Father  and  ye  in 
Me  and  I  in  you.  The  vine  and  the  branches 
are  not  two.  The  head  and  the  body  are  not 
two.    The  Church  which  is  in  God  the  Father 


Nature,  Relation  and  Ground         91 

niul  tiio  Ii(»nl  Ji^HiiH  (MirJHt  (ln<«H  ii(»t  nink«>  a 
Broond.  **  Voiir  lifo  Ih  hid  witli  (Mirist  in  iUA 
Wh(>n  ChriHt,  oiir  lift',  h)iuI1  1n>  nininfrHtrd,  tluwi 
hIwiII  ye  (iIho  with  lliiii  Ik*  nuitiifcHti'd  in  ^dory. 
Having  tlu'ii  tlu-Ho  iiKsurniicrM,  h't  um  clraiiHt* 
ourHolvt^H  frnin  all  (IrMlt'inriii  of  th'Hh  and  Hpirit 
perfecting  Ijolini'Hb  in  tht"  ft'ar  of  God." 


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GOD'S  METHOD  OF  SANCTIFICATION  AS  UN- 

FOLDED  IN  THE  BIBLE   HISTORY  OF 

MAN  AND  OF  REVELATION 

The  Bible  is  a  unique  book.  Uniformly  and 
persistently  it  speaks  for  God.  W^^  see  the  his- 
tory of  men  unfolding:  but  it  is  no  mere  record 
of  human  history.  Back  of  man  is  a  divine 
purpose  which  controls  the  story.  Generations 
pass  a  Way  but  the  purpose  continues  the  same. 
Men  seem  ever  to  be  valued  according  to  their 
relation  to  this  purpose.  That  they  are  not 
willing  to  acknowledge  it — that  in  the  face  of 
it  they  choose  their  own  selfish,  wicked  way,  is 
saddening  and  disappointing:  it  is  something 
over  which  God  confesses  Himself  profoundly 
grieved  (Gen.  6:6).  But  no  wonder  is  ex- 
pressed when  the  determination  is  announced 
to  destroy  the  world  when  it  turns  its  back  on 
God:  nor  when  only  the  family  of  the  one  re- 
maining righteous  man  is  spared.  Neither  is 
wonder  expressed  later  when,  in  the  interest  of 
the  fulfilment  of  this  purpose,  one  family  is 
chosen  as  the  seed  of  a  special  covenant  people 
and  the  rest  of  mankind  are  left  to  make  history 

92 


God's   Method  of  Sanctification       93 

on  clio8(Mi  linos  of  their  own,  ])ut  not  tlie  hiHtory 
of  wliich  Iho  Bihh»  nmkoH  account.  That  pur- 
pose was  the  Lord's  purpose  of  SanctiHcation. 

Then,  as  the  names  imply,  the  ctMiter  of  tho 
Old  T('»t(imrnt  is  the  Old  Covenant,  "ordained 
through  an<^ela  by  the  hand  of  a  Mediator  "  at 
Sinai;  and  the  central  point  of  the  New  Testa- 
ment is  the  New  Covenant  introduced  by  Jesus 
on  the  ni^ht  on  which  He  was  betrayed,  ratified 
by  His  blood  on  Calvary,  and  ever  since 
preached  as  the  verbal  bond  of  union  between 
the  Lord  and  His  people. 

The  central  principle  of  the  method  of  Sancti- 
fication  that  has  to  do  with  the  fulfilment  of  this 
controlling  divine  purpose  is  that  the  revelation 
to  man  of  the  character,  will,  and  government 
of  God  as  the  Lord,  is  His  special  means  of 
separating  man  to  Himself  and  of  perfecting 
him  in  union  and  fellowship  with  Himself; 
that  is,  of  his  Sanctification.  The  end  of  God's 
revelation  is  not  to  prove  the  reality  of  His 
being  from  His  side,  nor  to  satisfy  human 
inquisitiveness  or  man's  desire  cf  knowledge: 
it  is  because  only  by  the  truth  and  by  such 
truth  man  can  attain  the  end  and  measure  of 
his  being,  and  God  therein  be  duly  glorified. 

"  Sanctify  yourselves,  therefore,  and  be  ye 
Holy:  for  I  am  the  Lord  your  God.  And  ye 
shall  keep  My  statutes  and  do  them:  I,  the  Lord, 
am  sanctifying  you"  (Lev.  20:  7,  8). 

"  Where  there  is  no  vision,   the  people  cast 


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94       Bible  Studies  on  Sanctification 


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oflF  restrnint:  but  ho  thnt  keopoth  the  law  happy 
is  he"  (Prov.  29:  18). 

'•  Hear  the  word  of  the  Lord,  ye  children  of 
Israel:  for  the  Loud  hath  n  controversy  with 
the  inhabitants  of  the  land,  because  there  is  no 
truth,  nor  mercy,  nor  knowledjj^e  of  God  in  the 
land.  My  people  are  destroyed  for  lack  of 
knowledge:  because  thou  hast  rejected  knowl- 
edge, I  will  also  reject  thee,  that  thou  shalt  be 
no  priest  to  Me-,  seeing  thou  hast  forgotten  the 
law  of  thy  God,  I  also  will  forget  thy  children  " 
(Hos.  4:1,6). 

"And  this  is  life  eternal,  that  they  should 
know  Thee,  the  only  true  God,  and  Him  whom 
Thou  diust  send,  even  Jesus  Christ"  (John 
17:3). 

"Jesus  answered.  Thou  sayest  that  I  am  a 
King.  To  this  end  have  I  been  born,  and  to 
this  end  am  I  come  into  the  world,  that  I  should 
bear  witness  unto  the  truth.  Every  one  that 
is  of  the  truth  heareth  my  voice"  (John  18:  37). 

"The  knowledge  of  the  truth  which  is 
according  to  (for)  godliness.  But  speak  thou 
the  things  which  befit  the  sound  doctrine.  For 
the  grace  of  God  hath  appeared,  bringing  sal- 
vation to  all  men,  instructing  us  to  the  intent 
that,  denying  ungodliness  and  worldly  lusts,  we 
should  live  soberly  and  righteously  and  godly  in 
this  present  world ;  looking  for  the  blessed  hope 
and  appearing  of  the  glory  of  our  great  God  and 
Saviour,  Jesus  Christ;  Who  gave  Himself,  that 


-Ir 


God's   Method  of  Sanctification      95 

He  mi«ht  redeem  us  from  all  iniquity,  and  purify 
unto  Himself  a  people  for  His  own  posBession, 
zealous  of  good  works.  These  things  speak  and 
exhort  and  reprove  with  all  authority.  Faithful 
is  the  saying,  and  concerning  these  things  I 
will  that  thou  affirm  confidently,  to  the  end  that 
they  which  have  believed  God  may  be  careful 
to  maintain  good  works"  (Titus  1:1;  2:1,  11- 
15;  3:8). 

"  Jesus,  therefore,  said  to  the  Jews  which  had 
believed  Him,  If  ye  abide  in  My  word,  then  are 
ye  truly  My  disciples;  and  ye  shall  know  the 
truth,  and  the  truth  shall  make  you  free" 
(John  8:  31,  32). 

"  But  we  all,  with  unveiled  face  reflecting  as 
a  mirror  the  glory  of  the  Lord,  are  transformed 
unto  the  same  image  from  glory  to  glory,  even 
as  from  the  Lord,  the  Spirit"  (2  Cor.  3: 18). 

But  my  object  here  requires  me  to  set  forth 
God's  method  of  Sanctification  as  it  is  unfolded 
in  the  Bible  history  of  man  and  of  revelation. 
We  have  already  seen  that  the  Bible  story  makes 
God's  work  of  Sanctification  begin  with  the 
sanctification  of  the  seventh  day.  Further,  in 
the  sanctification  of  times,  places,  materials, 
animals,  in  short,  of  all  creatures  below  man,  it 
represents  God  as  exercising  His  supreme  pro- 
prietory or  sovereign  rights  according  to  the  fit- 
ness of  the  things  claimed  for  the  end  in  view. 

In  the  case  of  man  the  intimation,  "In  the 
image  of  God  made  He  him,"  furnishes  the  key 


. 


t;'t' 


I    >  I 


.1! 
Hi 


4^ 


;:i!: 


96        Bible  Studies  on   Sanctification 

to  God's  trrfttmcnt  of  him.  For  ondowmont 
with  n  j^odliko  natiiro,  na  it  implied  tho  ponsi- 
bility  of  tho  nttuinment,  undtT  proper  disciplino 
duly  recoj^nizod,  of  a  correct  nnd  HatiHfyiiif^ 
knowledge  and  service  of  God,  nnd  likcnoss  to 
Him;  so  it  implied  the  ri^ht  of  godlike  treat- 
ment. Evei)  if  the  powers  of  that  nature  were 
as  yet  undeveloped,  as  in  the  case  of  every  in- 
fant of  the  race,  the  right  to  such  treatment  as 
the  proper  development  of  the  nature  recjuires 
is  still  implied.  Hence  family  training  in  the 
knowledge  and  way  of  the  Lord  belongs  to  Gcxl's 
method  of  Sanctification.  God,  as  Creator,  had 
all  a  creator's  rights;  but  man  as  a  godlike 
creature  possessed  in  virtue  of  endowment  the 
right  to  such  a  revelation  of  God  as  would  war- 
rant any  claim  of  faith  or  obedience  that  God 
might  make  on  him.  Hence  the  Bible  begins 
its  history  of  man  by  designating  God  in  His 
dealings  with  him  as  the  Lord  God.  This  is 
the  divine  title  of  supreme  prerogative  and 
power,  in  which  lies  tho  fundamental  claim  of 
God  to  be  regarded  as  true  and  sole  God  and 
Sanctifier,  and  to  have  the  right  to  claim  that  we 
sanctify  to  Him  ourselves  and  whatever  He 
may  demand  of  us.  "  I  am,  because  I  am." 
"Thus  shalt  thou  say  unto  the  children  of  Israel, 
I  Am  hath  sent  me  unto  you."  God  thus  put 
forth  the  simple  fact  of  His  real  existence  as 
God,  self-existent,  ever-existing,  with  the  rela- 
tion to  all  derived  and  dependent  existences,  and 


God's   Method  of  Siinctification       97 


s 


to  all  power  nn»l  autliority  implied  in  it,  nn  the 
8ul!i('i(  nt  ^^i'oiind  of  HiH  (Inimiid  of  faith  and 
ohedienei'.  Man  has  never  been  when  or  where 
(rod  iH  not  before  liiin;  and  he  haH  so  conHti- 
tuti'd  man  that  the  cry  to  tin*  ever  living  and  all* 
Bullieient  One  Hponhineously  arisen  in  the  time 
of  extremity,  however  nnintelli}^'ently.  Indeed, 
every  living'  thin^  cries  in  itn  need  accordinjjf  to 
its  nature  to  the  Lord  as  to  an  ever  living  wit- 
ness to  its  bein}^'  and  necessities  (l*s.  11."):  15,  K)), 
But  He  has  so  (qualified  man  to  respond  to  Ilis 
revelations  of  Himself  that  lie  can  say,  "Every 
one  who  is  of  the  truth  heareth  My  voice."  And 
He  has  been  ever  ready  to  sui)ply  to  those  who 
ri»s[»ond  to  His  call,  such  evidence  of  His  being 
and  His  bein^  God  as  the  proj^ress  of  events  or 
the  necessities  of  'nan's  existence  and  service  in 
His  employ  require. 

Observe  the  claim  is  not  that  God  has  always 
revealed  Himself  under  the  name  «Tehovah 
or  Lord;  but  that  He  ever  revealed  Himself 
to  mr.n  as  the  reality  and  in  the  character 
which  this  name  represents.  A  name  represents 
something  which  must  have  an  existence  and 
character  of  its  own,  real  or  imagined,  or  the 
name  is  a  mere  cijiher.  The  use  of  a  name  im- 
Ijlies  a  previous  knowledge  of  the  thing,  and 
such  a  knowledge  as  makes  the  naming  and  the 
name  intelligible.  We  may,  therefore,  accept 
with  all  confidence  the  statement  of  Ex.  6:  2,  3: 
"  And  God  spake  unto  Moses  and  said  unto  him, 


ri 


r 


i! 


t<    !  ' 


,    I 


SI 


i? 


98       Bible  Studies  on   Sanctification 

I  nm  the  Lord,  nnrl  T  nppcnrod  unto  Ahrnhnm, 
niid  unto  iHnnr,  nud  unto  Jncol)  n»  (iod  Al- 
mi^dity:  but  by  My  nanio  Jehovah  or  Loun  wns 
I  not  known."  Tlio  narrntivo  dooH  not  contra- 
dict thiH  Htatcmont.  When  it  Hpoaks  of  Ciod  as 
tho  LoKD  it  indicates  that  the  Hiblo  revelation 
of  God  iH  R  unit,  that  Ho  was  known  to  tho 

writer  as  tho  Loud,  that  God  always  dealt  with 
man  in  His  character  as  i\w  Loud,  and  that  His 

revelation  of  Himself,  while  projjjrossivo,  was 
never  less  than  sufRced  to  reveal  Him  ns  really 
God  and  comph;to  in  His  character  as  God. 
Hence  Hezekiah,  in  his  letters  calling  the  tribes 
to  come  up  to  Jerusalem  to  keep  the  Passover, 
writes,  "  Ye  children  of  iHrael,  turn  a^ain  unto 
the  Lord,  the  God  of  Ahrcihnm,  Isaac  and  Ja- 
cohy  Indeed,  this  is  the  oidy  ground  on  which 
the  Bible  history  is  intelligible.  It  would  .  ^t 
have  been  disobedience  for  man  to  have  falleii 
back  on  his  own  resources  and  taken  his  own 
way  in  the  perplexities  of  life  if  God  had  left 
Himself  without  a  witness  or  left  man  without 
an  adequate  knowledge  of  His  fatherly  charac- 
ter, care  and  sufficiency.  His  revelations  of 
Himself  ever  warrant  the  demands  which  He 
has  made,  and  justify  the  punishments  which 
He  has  inflicted.  The  foundation  of  Bible  re- 
ligion, or  in  other  words,  God's  method  of  Sanc- 
tification  rests  not  on  feeling,  nor  opinion,  nor 
speculation,  but  on  fact,  on  God's  revelation  of 
Himaelf  with  a  special  view  to  our  sauctifica- 


III 


God's  Method  of  Sanctification       99 

tion.  "  .Tu(lp:o,  I  prny  you,  lu^twixf  Mo  nnd  My 
vinoynrd.  Wlmt  could  have  Iummi  dono  more  to 
My  vinrynrd  that  I  liavc  not  done  to  it V  WIumt- 
fore,  wh(*n  I  looked  that  it  nhould  briti^^  fortli 
j^rapes,   orou^^lit   it   forth    wild   j^rapes?"  (Ihu, 

TliiH  name  (Lord,  Johovah,  Yahveh,  from 
tho  Hebrew  subHtantive  verb,  lie  ii<,  as  with 
God  there  is  neither  past  nor  future,  but  an 
eternal  present,  /  (im),  is  implied  in  the  Hil)lo 
story  of  creation,  nnd  furninhes  the*  foundation 
for  the  Scripture  doctrine  of  the  Trinity.  In 
fact  tho  Trinity  is  also  in.plied  in  that  story: 
and  porhai)8  it  is  revealed  in  it,  jud^^ed  by  tlie 
necessities  of  tho  case,  as  intelH^ibly  as  in  tho 
New  Testament.  For  in  neither  cjise  is  the 
revelation  j^iven  designed  to  throw  li^lit  or  .sat- 
isfy human  curiosity  on  tho  mystery  of  the 
being  of  God;  but  to  furnish  an  intelli^'iblo 
ground  for  tho  story  of  His  working  in  love: 
and  in  all  cases  and  ages  it  is  adapted  to  tho 
necessities  of  the  work  and  its  istory,  and  never 
goes  beyond  that.  When  tho  New  Testament 
tells  us  of  God,  the  Lord,  as  Father,  Son  and 
Spirit,  it  is  not  with  the  view  of  solving  the 
problem  of  tho  mode  of  the  divine  existence; 
but  of  giving  an  intelligible  basis  for  the  final 
instalment  of  the  divine  work  of  Sanctification^ 
which  required  for  its  perfecting  the  ministry 
of  Jesus  in  His  character  of  Son  of  God  and 
Son  of  Man — an  all  suflScient  Mediator,  and  of 


lOO     Bible  Studies  on  Sanctificatlon 


.        !! 


i    * 


i\w  Tloly  Spirit.  Tlint  work  in  iU  p«Mf«'ctin^  h 
nocesHarily  tlu^  work  of  (J(mI  am  Kiilli«'r  throu;,'!) 
IIIh  Son  and  Spirit;  for  it  ri'(piin'H  not  oidy  ft 
rt'nl  reconciliation  hucIi  na  only  Ji-Hns  could 
effect,  but  our  particii)atit)n  in  tlic  real  relation 
rank  and  character  of  hoiih  of  (Jod.  The  often 
reiH'ated  Htatenient  that  the  Old  TeHtanient 
revealH  (Jod  as  Kin^,'  and  the  New  an  Father  in 
true  OTdy  in  ho  far  nn  it  int^ans  that  the  revela- 
tion of  tluH  character  in  perfected  in  the  latter: 
for  the  function  of  kin;<  in  inherent  in  the  fn. 
therly  cliaracter.  Tn  the  pntri.'.rch  of  Scripture 
uro  united  the  officers  of  prophet,  pricHt,  and 
king:  in  "God  our  Saviour''  in  tlie  New  Tes- 
tament nil  three  are  united;  aiul  in  all  a^es 
civil  and  religious  rulers  have  been  recognized 
and  called  fathers.  Moreover  the  Old  Testa- 
ment  is  full  of  God's  fatherly  yearninjjf:  and  if 
the  kindly  side  of  the  character  of  the  Lord 
receives  special  prominence,  it  is  oidy  because 
the  circumstances  were  such  as  called  for  the 
assertion  of  fatherly  authority  amon^  men. 
"The  provoking  (or  provocation)  of  His  sons 
and  dauj^diters"  (Deut.  '62:  19)  rendered  their 
"  bein^shut  up  under  law  "  a  necessary  prepara- 
tion for  their  humble  and  glad  reception  of 
the  Gospel  with  its  full  unveiling  of  His 
fatherly  face.  "  And  Ho  said,  I  will  hide  my 
face  from  them,  I  will  see  what  their  end  shall 
be:  for  they  are  a  very  f reward  generation 
children  in  whom  is  no  faith"  (20). 


God's  Method  of  Sanctification     loi 


Tlio  rt'v«'latic)ii  of  (lod  »iH('ri'al(  r  ia  llio  Imimjm  <»f 
the  Old  Tt'staiiMMit  rrvrlatimi  nf  (iod  in  llirt 
relation  to  tlu^  world  and  to  nifin  in  i>arti('ular. 
Tlu'  Htory  of  (MTatioii  \h  ilun'vtnvv  tlio  hack- 
^ruund  of  tho  Htory  of  Sanctitiration  (cf.  »Iohn 
1:  1-4;  IL'l).  1:  1  li).  Il«  iv  it  in  otdy  n<'c«»HH/iry 
that  wo  hIiouKI  know  Iliin  nn  working  liy  Hin 
Spirit  and  Won!.  Yet  oven  Ihmv  thn  fathrrly 
character  and  relation  of  (Jod  lindH  neccHHary 
expreHHion.  The  name  iJod  Hiniply  expresH«\s 
the  divine  HUpriMnaey;  and  the  contentH  or  fnll 
Ri^nificanco  of  the  name  iu  left  to  bo  unfolded 
in  tho  Bubsecpient  hitttory.  But  tho  unfoKlin^ 
bejifinfl  at  onco.  Th(»  Htatenient,  '*G()d  cnwited 
the  hoav(»nR  and  tho  earth"  indicates  (I)  tho 
divine  authorHhip,  and  (2)  tho  general  naturo 
of  tho  procoHH  of  creation,  as  n  work  of  or^Jini- 
zation  or  of  redut.'inu^  chaos  to  cosmos.  Tho 
process  indicated  is  that  of  bogottinj^  and  birth. 
This  process  we  recognize  in  our  word  vafurn 
(mitura,  naUi — horn).  Wonro  ri'niinded  of  tho 
Hebrew  verb  employed  hero  and  of  this  moan- 
ing? in  tho  New  Ti'stament  names  /Barnabas 
{son  of  consolation),  7yr<?*timiuu8  {son  of 
TimoBUs):  so  that  Emerson's  desi^'nation  of  God 
as  "All  Father"  isscripturally  justiliable.  Tho 
Bible  narrative  keeps  the  process  before  us  as 
it  relates  the  progress  of  tho  work.  First,  "The 
Spirit  moved  upon  the  face  of  the  waters."  We 
have  a  New  Testament  interpretation  of  this 
moving  of  the  Spirit  of  God  in  Matthew's  story 


I , 


ill 


ti 


I 


-t?  ' 


i 

t      : 

ill 

101     Rlhlc  Studies  on  Sanctification 

of  *M]w'  ^^'oiuM'ation  (or  ^^i-iwhIh)  of  JrHUH  CliriHt" 
(rli.  1:  18),  mid  iiioro  fully  (I.uki*  1:  :{:>). '*Tho 
Holy  Spirit  hIihH  come  upon  tlir«',  and  ilio 
|)o\vrr  of  tin'  M(»Ht  \\'\^\\  nhall  ovrrMliaduw  tlu»i»: 
wlici'i'forr  alho  iliiit  wldrh  in  to  l><>  i)orri  (niarvcin, 
or  iH  Ih'^'cjIN'm)  Hlijdl  hv  calNd  Ilnly,  tlu'  Sou  of 
(j}od."  Si'vondhj,  in  tlu»  f/ituily  couHtitution 
Htai.ipcd  upon  tlu>  natural  world  (\h  it  in  ropro- 
Bout('<l,  aH  forinrd  <iiid  rMt/iMiHhrd  l»y  tlu'  Word 
of  (io<l.  ill  tlu'  connnaud,  '*  linii;/  forth  (iftcr  its 
A'/z/f/"  and  in  th(»  record,  "And  it  waHMo."  Tho 
vital  characlrr  of  *' tht^  Word  of  (Jod"  in  indi- 
cutt'd  in  tin*  N<^w  TcHtann^nt  ac(;ount  of  it  (John 
1:  ti),  in  tlu»  verb  uhimI,  which  vxincmvH  n  (jrm'sia 
or  luituro  proccHH;  and  in  the  '*n(»w  creation" 
work  of  "the  Word"  (vs.  12,  13),  "To  them  j^'nvo 
He  power  to  become  children  of  (}od,  which 
were  born  (or  begotten)  of  God."  That  this  work 
of  the  Word  of  God  in  creation  is  regarded  in 
the  Hible  nH  imparting  n  i)ernianont  constitution 
to  the  world,  is  recognized  not  only  in  tho 
repeated  noto  "And  it  was  so,"  but  in  such 
expressions  as  "My  covenant  of  the  day  and  My 
covenant  of  the  ni^^dit,"  and  tho  "appointed 
ordinances  oi  heaven  and  earth"  (Jer.  38: 
20-25);  also  (Ps.  119:  89-92),  "Forever,  O 
Loud,  Thy  word  is  settled  in  heaven.  Thy 
fnithfuhiess  is  unto  all  jjjenerations:  Thou  hast 
established  the  earth  and  it  abideth.  They 
abide  this  day  according  to  Thine  ordinances: 
for  all   things  are  Thy  servants.    Unless  Thy 


Guii's  Method  of  SunctiHcatiun     loj 

law  liml  Lktii  my  drli^lit,  I  hIidiiIiI  Iihvi'  |N>r- 
iHlit'd  in  iniiM>  nlllirtion/*  To  tho  I'HuliitiHt, 
iiiitund  and  nvcalt'd  law  an*  pails  ofoiit*  whole, 
cotiiiii^  from  tin*  liOUD,  ihioiii^li  liin  Word. 
Thh'flljj,  ill  th<>  Humming  up  of  Cit>ti.2:  \,  tho 
proct'HH  ia  cliaraitrrizcd  an  *' tlu»  t/ini'iutlions 
(St'ptua^iiit,  f/rnrsitt)  of  tlit>  hcavotiH  and  of  tho 
oartli  whi'U  tht'y  woro  croatrjl."  in  v\i,  5:  1, 
ihii  creation  of  man  in  includi'd  in,  iait  in  only 
the  Ixj^innin^  of,  Ii'h  t.';<'n«'HiH  or  (^^'iirrationH. 
Tho  end  throu^^di  th«»  linr  of  Srih  \h  in  tlu'  fully 
drvt'lopcd  divint!  hoi;,  hi^)  of  the  n'Hurroctit)n 
(Lukr  20:  3(5),  "HonH  of  (jod,  Inin^^  houh  of  the 
rt'Burn'ction." 

OEN.  2:15-17.  TiusT  and  obey  in  covenant 

How  clearly  the  fatherly  character  of  (Irxi 
with  its  loving  care  andc<>nHciouHneHH  of  reHpon- 
Hihility  and^iuthority  in  nuido  to  upi)ear  in  tho 
Htory  in  thin  reported  incident.  (I)  He  pro- 
vidcH  man  with  "a  place"  and  induHtrial  pur- 
suit, worthy  of  the  character  of  iUxl  find  Huited 
to  the  development  of  man;  (2)  He  bubjectrt 
man  to  a  training  which  reciuirew  the  rt^Htraint 
of  physical  desire  and  of  the  spirit  of  independ- 
ence and  is  fitted  to  secure  the  control  to  tho 
moral  nature,  with  the  habitual  recognition  of 
subjection  to  the  fatherly  authority  of  God. 
Industry  and  watchful  ^guardianship  in  tho 
spirit  and  habit  of  obedience  are  made  his 
regular  duty. 


m 


104     bible  Studies  on  Sanctification 


r  ii 


•0 


if  J 


Tlio  stoiy  brings  up  before  the  mind  n  pic- 
ture  of  homo  life.  There  Ih  a  reco<^nition  of 
thnt  (liHX)OHition  to  independence  with  which  the 
home  is  so  familiar,  that  rec^uires  loving,  wise, 
authoritative  control  in  order  to  a  right  moral 
development,  and  of  the  ignorance  and  rashness 
that  needs  instruction  to  hold  back  from  self= 
destruction.  The  whole  is  a  system  of  moral 
training,  the  spirit  of  which  ever  is — you  must 
trust  me  and  respect  my  right  of  control;  and 
the  end—the  voluntary,  habitual,  active  surren- 
der  of  the  will  to  God.  "  Thou  shall  nol  eat," 
means  more  than  it  would  be  wrong  to  do  so:  it 
is  punishable,  and  you  v;ill  bring  on  yourself 
the  consequences  of  your  wrong  doing.  It  will 
involve  a  conflict  with  My  authority,  with  its 
consequences.  Eating  of  the  forbidden  fruit 
would  be  no  longer  a  mere  yielding  to  natural, 
inclination,  but  disobedience,  which  would 
arrest  the  progress  aimed  at  by  God  from  child- 
ship  to  fully  developed  sonship.  The  "  certain 
dying "  is  not,  therefore,  merely  a  natural,  but 
especially  a  judicial,  consequence.  And  dying 
here  has  (1)  its  general  meaning  unchangtd  in 
all  circumstances — a  dissolving  of  vital  relations; 
and  (2)  such  a  dissolving  of  vital  relations  as 
has  its  beginning  in  man's  characteristic  or 
highest  relation  as  a  partaker  in  the  life  of  God 
(ch.  2:  7).  It  meant  death  as  Paul  contemplates 
it  (Eph.  2: 1) — a  death  by  trespasses  and  sins 
from  which  man  is  only  delivered  by  restored 


God's  Method  of  Sanctification     105 


union  witli  ilic  Loud.  TIiIh  Ih  the  rxp<Ti(^iKM^ 
to  winch  (liHolu'dit'iicc  Ird  iiiinuHliutcly  (eh.  2: 
7-11).  Spiritunl  death  is  tho  ^oid  to  which 
wroiiLf  or  evil  thinking'  nnd  doiuj^  evor  lead  , 
and  Hpiritual  life  is  realized  and  strenjjjthenod 
in  morally  rit^ht  thinking  on  ri^ht  subjects,  and 
right  doing.  Tlu;  notion  that  death  here  cannot 
mean  or  include  spiritual  death,  because  man  at 
this  time  did  not  understand  the  meaning  of 
spiritual  death  and  therefore  the  warning  and 
threat  could  carry  no  definite  idea  io  his  mind,  is 
unwarranted.  Man  never  has  understood  and 
never  will  understand  the  consequences  of  sin 
in  advance  of  their  experience.  Death  is  the 
extreme  penalty,  the  blasting  of  all  hope,  the 
final  wreck  of  life,  an  unfathomable  gulf  of 
despair.  The  reference  to  "  the  tree  of  life " 
(eh.  2:9;  8:22)  indicates  that  the  narrator 
considered  that  "life  forever"  was  prom- 
ised to  man  on  condition  of  respecting  the 
authority  of  God  and  thus  obtaining  a  perma- 
nent standing  in  the  divine  favour. 

It  is,  however,  only  reasonable  to  infer  that 
physical  death  among  the  lower  orders  of 
creatures  was  a  known  if  not  a  familiar  fact  to 
man  at  the  time  referred  to  in  the  text.  So  much 
seems  necessary  to  make  the  threat  or  warning 
intelligible.  But  death  had  not  yet  entered 
man's  circle  where  it  must  mean  more  than  in 
the  case  of  those  to  whom  life  did  not  mean  so 
much ;  and  if  it  ever  entered,  it  must  be  through 


io6     Bible  Studies  on  Sanctlfication 


'^    ^:.- 


lU:   l! 


sin.  Th<»  notico  that  nmii  riMcivt'd,  nnd  Ixjcnmo 
n  living  crcaturo  of  IiIh  cIuhb  by  ruceivin^,  of 
the  brcuth  of  tln^  LoUi)  God,  iniplit's  that  not- 
with.staiidin^  his  rchition  to  physical  nature, 
yet  life  and  not  death  was  his  prospect.  His 
participation  in  the  breath  of  God  expresses  his 
participation  in  the  life  of  God,  which  is  an 
indestructible  life  that  possesses  the  power  of 
ultimately  subduing  whatever  it  animates  and 
controls  to  itself  (1  Cor.  15:  44-49;  Phil.  3:  21; 
Heb.  7:1G;  Luke  20:37,  38).  Only  a  loss  of 
that  life  through  sin,  resulting  in  a  loss  of 
spiritual  communion  with  God  could  interfere 
with  the  gracious  purpose  oi  God  concerning 
man — a  purpose  which  is  revealed  in  bringing 
into  operation  His  remedial  scheme  for  making 
man  a  sharer  in  eternal  life.  Besides,  the  refer- 
ence to  "  the  tree  of  life  "  in  this  story  (ch.  2:9; 
3:  22)  cannot  be  ignored.  It  must  mean  some- 
thing, and  its  significance  is  emphasized  by  the 
fact  that  it  is  not  forgotten  (see  Rev.  2:7;  22: 
14).  It  may  possibly  underlie  the  parable  of  the 
vine  (John  15:1).  No  surprise  is  expressed 
anywhere  that  Enoch  and  Elijah  were  received 
into  the  invisible  world  without  the  ordinary 
dissolution.  Jesus  Christ  teaches  that  in  His 
own  case  death  would  be  the  result  not  of  a 
physical  but  of  a  moral  necessity.  The  Son  of 
Man  came  to  give  His  life  a  ransom  for  many 
(Matt.  20:  28).  He  laid  down  His  life  of  Him- 
self that  He  might  take  it  again  in  the  exercise 


God's  Method  of  Sanctification     107 

ofdiviiM*  nuthority  (John  10:17,  IH).  Thoso 
who  luMir  HiH  word  /iiid  lu'Iiovo  011  ITini  who 
Bt'iit  Him  havo  cvorhiKtinj^  lifr:  tlicy  pnsH 
at  onc'o  out  of  (h'atli  into  life  and  will  liv(^  in 
Hini  who  is  tho  R(\surret'tion  and  tho  Life. 
They  cannot  die  (eh.  5:  24;  4:  25,  20;  14:  20).  It 
is  not  the  will  of  His  Father  that  He  should  at 
once  deliver  His  people  from  physical  disease 
and  dissolution  (ch.  (5:  JJ9,  40):  but  by  His  death 
He  would  overthrow  the  dominion  of  him  who 
hitherto  ruled  over  the  realm  of  death  (ch.  12:  31, 
32;Heb.  2:14).  The  Apostle  Paul,  who  defi- 
nitely declares  that  sin  and  death  entered  the 
world  of  mankind  in  Adam,  as  definitely  declares 
that  life  and  resurrection  came  by  and  in  Jesus 
Christ,  and  that  those  of  His  people  who  survive 
until  His  second  coming  will  not  die,  but  shall 
instantaneously  be  changed.  If  we  receive  his 
second  statement,  can  we  warrantably  reject  his 
first?  And  if  the  second  is  true,  then  death  is 
not  a  physical  necessity. 


s 
a 


Note — Gen.  2:8-17  introduces  the  story  not  only  of  the 
Lobd'h  fatherly  provision  and  exercise  of  authority,  but 
of  His  prompt  preparation  for  bringing  man,  that  is,  tho 
development  of  the  race,  under  a  dispensation  distinct- 
ively of  grace  while  still  true  to  nature.  The  New  Testa- 
ment, in  particular,  indicates  that  the  fall  and  the  neces- 
sity of  the  introduction  of  a  higher  dispensation  in  grace 
was  foreseen  and  duly  provided  for  in  the  divine  purpose 
and  plan  (1  Pet.  1:20;  Rev.  13:  8).  But  in  the  order  of 
natural  development  the  natural^spiritual  precedes  the 
Bpiritual«natural  (1  Cor.  15:46). 


i  r-'-  ■ 


l^'! 


i 


U  )■ 


Ml. 


108     Bihli:  Studies  on  Sanctification 

Tlic  ai  raM|j:('in('!»i  lirr(»  i'stMl)liH]i('(l  by  (Jod  in 
of  tlic  kind  Nvliicli  frnin  NouIi'h  tiinc  foiNvanl  jh 
called  *' II  cov(>iuu»t,"  '*  My  covcnaid."  In  Iloa. 
(r.l,  it  is  ('alKnl  "Ihc  coviMwint  which  Adam 
transuM(\ssi'(l."  So  it  is  rc)^'ardt'd  in  »J()1) 
:U:  :n.  "TianH^MVHKion"  m  the  Ohl  Testa, 
inent  word  for  breach  of  covtwmnt.  So  in  1  Tim. 
2:  11.  The  original  form,  then,  which  God's 
method  of  Sanctilicaiion  assumed  wns — iraiu- 
incj  snilcd  to  w(tn''t^  v()W})U'x  ludure  foumlcd 
on  covenant  rchifion  with  (Hod.  Man  must 
realize  the  responsibilities  and  duties  attaching 
to  his  nature  and  rank  in  tlie  scalo  of  being, 
and  attain  to  full  self  possession  and  mastery 
in  the  service  of  God  in  the  duties  of  life  under 
the  guidance  of  and  with  the  help  of  God. 

GEN.  3:9-24.     THE    NEW    BEGINNING 

The  Bible  makes  little  account  of  time  in 
itself;  it  is  valuable  for  its  opportunities  and 
events  which  are  often  presented  in  very  close 
connection  to  produce  the  designed  effect,  even 
when  the  period  covered  is  considerable.  For 
example,  2  Cliron.  32:  21.  The  key  to  its  chron- 
ology in  the  earlier  parts  has  not  yet  been  dis- 
covered. It  represents  the  invariable  practise 
of  God  to  have  been  to  make  known  to  man 
His  will  as  the  time  required,  and  then  to  leave 
him  free  to  determine  his  course.  Man  is  a 
responsible  agent  who  must  reap  as  he  sows. 


God's   Method  of  Sanctification     109 


In  tlio  moral  Hplion*  ficconipllHlicd  fnctH  cnii 
n('V(»r  bo  ij^iioH'd.  Wo  niuHt  inako  n  now 
lu'^innin^?  from  wlion*  w(^  now  aro,  or  ooiitinno 
onward  in  tlio  p/ith  wo  liavo  purKurd.  Srlf 
oxcuHoH  and  nuitual  rocrinunatioiiH  aro  in  vain. 
Tho  whools  novor  tnrn  backward;  lot  uh  not 
niako  tho  futuro  harder  tlian  of  noooHHJty  it 
must  1)0.  Wo  "finnot  ^ot  hack  to  tho  fonntu* 
starting  point,  lint  a  now  hof^dnniiiL,'  may  \h) 
niado  on  ^jjround  ^'raciouHly  provided  and  from 
which  Huro  pro^roHH  may  l)t»  mado  to  tho  highost 
pofisiblo  point  of  hnman  attainmont. 

The  Tacts  already  accomplishod  whon  this 
paragraph  opens  aro: 

1.  Man  has  voluntarily  surrondorod  to  tho 
wiles  of  the  tempter. 

2.  The  infiuonco  of  woman  in  tho  moral 
development  of  tlie  race  has  been  madt^  ajjparont 
and  must  be  made  acccunt  of. 

J3.  The  covenant  is  broken  and  tlu^  threatened 
consequences  incurred. 

4.  Man  has  lost  his  first  confidence  in  the 
Heavenly  Father  and  must  moot  Him  with  the 
consciousness  of  his  disobedience,  and  in 
fear. 

From  the  side  of  the  Horvenly  Father  the 
plan  of  Sanctification  is  adapted  to  the  nt^w  con- 
ditions. 

1.  His  "call"  is  issued,  which  tho  efforts  of 
a  deceived  and  now  deceitful  heart  to  suppress 
the  consciousness  of  His  presence  and  of  man's 


!' 


p 


no     Bible  Studies  on  Sanctification 


!  f 


accountability  cnnnot  offectunlly  drown,  what- 
ever the  final  issue  may  be. 

2.  The  trauH^'reHHors  are  convicted  of  dis- 
obedience to  God  and  unfaithfulnoss  to  relative 
duties. 

8.  The  divine  plan  is  unfolded  in  a  manner 
suited  to  the  time  and  changed  circumstances. 
(1)  The  tempter  is  revealed  in  his  real  charac- 
ter in  relation  to  man  as  the  enemy  of  God  and 
man,  and  is  accursed.  There  is  no  reconciliation 
possible  here.  (2)  As  he  took  advantage  of 
woman's  restless  and  aspiring  disposition  to 
make  her  leader  in  the  transgression,  so  the 
Lord  God  takes  advantage  of  her  keen  suscepti- 
bility to  wilful  deception  and  injury,  her  quick 
appreciation  of  the  significance  of  the  situation, 
her  resoluteness  and  persistence  to  gain  her 
ends,  to  promote  and  maintain  the  struggle  now 
become  necessary,  against  him  and  his  works: 
"  I  will  put  enmity  between  thee  and  the 
woman."  (3)  Woman's  special  interest  and 
influence  in  this  conflict  against  the  evil  one 
will  be  realized  and  exercised  particularly  in 
her  relation  of  mother,  "  and  between  thy  seed 
and  her  seed."  (4)  While  the  permanence  of 
the  influence  secured  by  the  tempter  is  recog- 
nized in  the  continuance  of  a  seed  of  evil-doers, 
yet  the  victory  is  promised  to  the  seed  of  the 
woman.  "  He  shall  bruise  thy  head  and  thou 
shalt  bruise  his  heel."  The  solidarity  of  the 
seed  on  each  side  and  the  dependence  of  the 


God's  Method  of  Sanctification     ui 


final  victory  nnd  defeat  on  the  result  of  the  con- 
test between  the  personal  leaders  ore  matttu's  of 
prime  importance  in  the  divine  plan  of  Sancti- 
fication. The  history  of  the  conflict  of  ^ood 
ond  evil  in  the  world  has  been  largely  a  history 
of  individual  leaders  on  each  side,  and,  accord- 
ing to  Paul's  prediction  concerning  "  the  man 
of  sin,"  is  so  to  continue  to  the  end.  But  the 
Bible  testimony  to  a  personal  seed  of  promise 
on  the  side  of  good  and  of  salvation,  and  of  a 
permanent  personal  adversary  of  God  and  His 
people  on  the  side  of  evil,  becomes  more  defi- 
nite as  the  history  progresses  and  the  conflict 
and  its  issue  in  the  future  are  foreshadowed. 
Abraham  is  made  to  feel  the  dependence  of 
the  fulfilment  of  the  promise  concerning  his  in- 
numerable seed  on  "  the  child  of  promise  "  by 
his  long  and  anxious  waiting  for  the  birth  of 
Isaac  and  the  command  to  offer  him  in  sacrifice. 
Both  David's  promised  son  and  Israel' .  share  in 
the  title,  "My  Son."  Both  Israel's  Redeemer 
and  Israel  share  in  the  title,  "  Servant,  of  the 
Lord."  And  in  the  New  Testament  Jesus  and 
His  disciples  are  "  the  true  vine,"  and  "  the  vine 
and  the  branches."  Together  they  are  the 
head  and  the  body  and  the  one  new  man  to 
which  the  title  "  Christ"  is  applied  (Gal.  3:  28, 
29;  2  Cor.  12:12).  And  the  relation  between 
them  is  so  intimate  that  the  glorified  Saviour 
could  say  to  "  Saul,  the  persecutor "  of  His 
followers,  "I  am  Jesus  whom  thou  persecutest"; 


lili 


'P 


112     Bible  Studies  on  Sanctification 


iii 


i  il 


1 1   : 


while  Pnul  in  liiH  turn  could  Hay,  **  I  fill  up  tlmt 
which  rcmaiiiB  of  tlu'  HulTcriii^'H  of  C'hiiHt  in  His 
body,  the  Church.  (5)  But  this  futun*  of  hopt) 
Ib  also  to  be  a  future  (jf  Borrow  and  HufTerin^  and 
disappointing  toil  until  the  lin/il  victory  is 
gained.  The  permanent  and  Inr^e  place  which 
suffering  has  in  the  scheme  of  Sfinctilication  as 
adapted  to  the  state  of  fallen  man  is  very  marked 
(vs.  10-19).  Men  are  to  be  kept  in  mind  that 
tho  world  is  made  for  God  and  not  for  them,  that 
it  is  an  evil  and  bitter  thin^  to  depart  from  tho 
Lord,  and  they  are  to  fear  Him.  Mark  tlu;  signi- 
ficance of  the  story  of  the  Flood.  Then  tluTo  is 
the  notable  proclamation  of  Ex.  .'}']:  0,  7,  in  which 
the  words,  "And  will  by  no  means  clear  the 
guilty  "  are  explained  by  the  participial  clause 
following:,  "  visiting  the  iniquities  of  the  fathers 
upon  the  children,  and  upon  the  children's 
children  unto  the  third  and  fourth  generation." 
This  proclamation  Moses  regards  as  the  declara- 
tion of  a  fixed  policy  and  so  refers  to  it  (Num. 
14: 17-19).  It  is  referred  to  in  the  Psalms  and 
the  Prophets.  In  Jer.  30:11;  46:28;  49:12, 
the  same  policy  is  recognized  and  with  a  plainer 
translation  of  the  clause  rendered,  "  and  will  by 
no  means  clear  the  guilty,"  *^yet  will  I  not  leave 
thee  tvholly  unpunished.'''* 

Then,  in  God's  covenant  scheme,  suffering  is  a 
condition  of  escaping  the  power  of  the  tem^jter 
and  of  sin.  This  aspect  of  the  case  is  referred 
to  throughout  the  Scriptures  in   the  suffering 


fflii" 


God's  Method  of  Sanctification     113 

ftflBurod  to  niul  cnilurod  by  the  rij^'htoouH  for 
ri^^htoouHnoBH'  hi\]h>  and  for  tho  uiirijj;htrou8. 
J0HU8  ^nvo  IIIh  diHcipIes  to  undorstaiid  tlint 
they  inuBt  bcmr  the  croBB  also  (Matt.  10:24). 
And  th(»  wordB  of  Peter  who  could  not  forj^et  tho 
wordB  of  condemnation  which  ho  brou^^lit  on 
hiniBclf  by  (h>nyinj^  that  JeBUB  must  Buffer,  are 
particuhirly  niemorabh)  (1  Pet.  2:21-24;  4:1, 
2).  The  case  often  stands  in  life  as —sin  or 
suffer:  and  temptation  strikes  lightest  on  him 
who  at  the  outset  adopts  definitely  the  order, 
"  Deny  self,  bear  thy  cross  and  follow  Me." 

But  tho  prediction  concerning?  final  victory 
was  in  a  s{)ocial  manner  accomplished  in  Jesus, 
tho  Virgin's  Son  and  the  Head  of  the  body,  the 
Church,  who  called  direct  attention  to  the 
redemptive  or  sanctifying  efficacy  of  His 
sufferings  and  the  victory  over  Satan  thereby 
gained  (tTohn  12:  23-33).  A  reference  to  this 
efficacy  seems  to  be  distinctly  associated  with 
the  arrangement  or  covenant  established  on  the 
occasion  to  which  the  paragraph  under  con- 
sideration refers  in  Gen.  3:21.  But  the  con- 
flict was  not  to  end  with  the  personal  victory  of 
Jesus  (Rom.  16:  20). 

I  have  already  given  my  reasons  for  regarding 
the  clothing  here  referred  to  as  a  symbol  and 
pledge  of  assured  righteousness  and  accom- 
plished reconciliation.  I  now  add  that  I  find  it 
impossible  to  resist  the  conviction  that  we  have 
here  the  institution  of  sacrifice  as  typical  of  the 


V , 


114     Bible  Studies  on  Sanctificatiun 

way  ill  which  nu'Dnoillation  wftH  to  bo  finnlly 
fitTocit'd,  ami  th«»  ri^'iitcouHiH'HH  of  the  lloavtMily 
FatluM-  viiidicatt'd  in  juHtifyiii^  brlicvtUH.  For 
wo  hnvt^  hon^  Hacritico  in  cviTythin)^  but  the 
nanus  and  in  (iod'H  n»vt»lation  thitij^H  aro  ox- 
liibitt'd  or  rocjuirod  ])uf()ro  natnoH  an»  j^'ivon.  (1) 
Wo  liave  tho  thinj^  itself;  for  a  Hacrifieo  Ih  liter- 
ally and  oRHontially  Bomothin^  ofTorod  or  B(^t 
apart  to  God  in  ('on)])liance  with  HiH  will  and 
for  His  service.  Huch  was  tlu»  ofTorin^;  of  tho 
animals  whose  skins  furnishod  '*the  coats"  pro- 
vided. (2)  The  rocpiirod  otf«'rin^  was  to  i)ro. 
vide  a  means  by  whidi  tho  Loud  God  woidd 
express  His  fatherly  love  and  reconciliation,  as 

He  clearly  did  in  tlu^  ^ift  of  clothin^^;  and  fallen 
and  convicted  man,  by  accei)tin^  the  oH'ored  pro- 
vision, would  express  his  confidence  in  God's 
willinpnesB  and  ability  in  His  own  time  and  way, 
to  effect  a  reconciled  standing,  (li)  The  life  of 
the  innocent  was  sacrificed,  that  the  Ruilty,  by 
accepting  God's  gracious  provision,  might  attain 
Sanctification  or  a  state  of  accepted  separation 
to  God.  (4)  From  this  point  forward  in  the 
record,  sacrifice  holds  the  place  of  a  divine  in- 
stitution, or  a  looked  for  and  an  acceptable  part 
of  divine  worship  in  connection  with  the 
broken  and  contrite  and  thankful  spirit.  In 
this  connection  we  may  take  into  account  tho 
New  Testament  explanation  of  Old  Testament 
BBcrifices  and  of  the  relation  of  Jesus  and  His 
mission  to  them.    "Think  not  that  I  came  to 


God's  Method  of  Sanctification     1 1 5 

(lofltroy  the  Lftw  or  tho  Propht'tH:  I  cnnu*  not,  to 
drHtroy,  hut  to  fuUil"  (Mat.  5:  17,  18).  "ThrHo 
nrvi  My  words  wliich  I  Hpoko  in>to  you  whiln  I 
wuH  y«'t  with  you,  how  that  all  thin^^H  nuiHt 
iH«(>dH  ho  fuItiUrd  which  an^  written  in  tho  Law 
of  MoHCH  and  in  th(>  iMophrtH  and  the  PnahiiH 
concerning  Mo.  Then  opened  lit)  thoir  niir»d, 
that  they  niij^lit  un(h'rHt/ind  th«'  ScriptureH;  and 
He  Raid  unto  th(>tn,  ThuH  it  in  writttMi  that  tlie 
Chriht  Hhoukl  suffer  and  rine  a^'ain  tlie  third 
day:  and  that  repeiitance  and  r(>niiHHion  of  Hins 
Hhould  he  preached  in  HiH  name  unto  all  nations 
he^inninjj;  from  JeruHalem"  (Luk(^  24:44-47). 
"Hehold  the  Lamh  of  God  that  taketh  away  the 
sin  of  the  world"  (John  1:  2*.)).  "  Knowing  that 
ye  wore  redeemed  with  pn'cious  hlood,  as  of  a 
land)  without  hIemiHh  and  without  spot,  even 
the  blood  of  ChriHt,  who  was  foreknown  indeed 
before  the  foundation  of  tlu^  world,  but  was 
manifested  at  the  end  of  time  for  your  sake,  who 
through  Him  are  believers  in  God: "  (1  Pet.  1 :  18- 
21).  "The  Lamb  that  hath  be(»n  slain  from  the 
foundation  of  the  world"  (Rev.  13:  8).  I  refer 
to  this  testimony  of  the  later  Scriptun^s  not  to 
sugp^est  that  man  from  the  be^innin^  understood 
God's  revelations  and  ordinances  witli  the  ful- 
ness and  clearness  of  the  li«i;lit  of  later  tiuK^s,  but 
to  show  what  from  God's  side  was  the  signifi- 
cance of  even  the  earliest  seed- thoughts  .sown  in 
the  minds  of  men.  We  cannot  go  back  with 
clearness  to  our  thoughts  even  in  our  own  in- 


i^ 

; 

Ii6      Bible  Studies  on  Sanctifica  ion 

fancy;  niurh  \vhh  can  \vc  Mut  ourHclvcB  in  the 
plact>  of  thoHc  who  lived  in  tinicH  and  tircuin- 
HtanccH  HO  (litTcn>ni  from  ourn.  Our  (litH(*ulty  \» 
not  lc.sHt>nc(l  whcti  wc  rt'Uicnihcr  how  dark  tho 
Hayin^H  of  tfcHiiH  concerning  IliH  (hwitli,  and  tho 
raimoni  whicli  Ift*  would  ctfcct,  and  HIh  rouur- 
rcction  woro,  even  to  \\'\h  diHciplcH,  and  their 
tcHtiniony  to  tho  difficulty  wliich  an^elg  and 
prophetH  had  to  comprehend  the  menaa^eH  with 
which  they  woro  char^ijed  on  these  deep  Hul)ject8 
(1  Pet.  1:  10,  11).  But  the  Spirit  of  Gixl  Hllod 
A  rocojjfiiizcd  place  from  the  be^inninj^  as  teacher 
of  tho  will  and  ways  of  God;  and  God  Ilimnelf 
and  His  mind  ar*)  in  revelation. 

It  is  necessary  to  remember  in  this  connec- 
tion that  the  nuin  of  the  Bible  is  a  real  man; 
that  G(kI  treats  Him  as  such — tiwhinj;  him  "  as 
he  is  able  to  bear;"  that  tlu^  Bible  was  written 
for  men;  and  that  the  man  of  th(»  liible  does  not 
come  first  into  its  history  as  the  otfnprinj;  of  ^?en- 
erations  worn  out  in  the  darkness  and  corruptions 
of  heathenism,  but  as  a  child  of  God  and  of  na- 
ture. Then,  in  the  childhood  of  the  race,  as  of 
the  individual,  vivid  impressions  and  not  de- 
tailed explanations  are  of  highest  value:  and  if 
we  can  be  intelligible  from  our  point  of  view  to 
our  children,  surely  He  can  be  so  from  His 
point  of  view  to  His,  as  we  know  He  can  be  at 
an  early  period  to  ours.  Moreover,  no  one  who 
believes  the  New  Testament  story  of  the  Incar- 
nation, as  marking  the  creation  of  a  new  type  of 


Goil's  Method  of  Sanctlficution     117 

timiihood— ono  whirli,  alllioii^h  horn  of  woiiuiii, 
WfiM  yrt  holy,  liMi'itiirHM,  utidt'tiltMl  n\u\  Hrpar/ilfd 
from  HititiorH.  cmi  rmHotmhly  doiil)!  tin*  |)<»HHi< 
hility  of  (iod  cn^atiii^,  in  thti  courno  of  11  Ih  ^on. 
cratiotiH,  a  iy|M>  of  ht^iti^  aH  diHiinci  from  any  prt*- 
c«!din>^  "kind"  or  typo  an  man  in,  accordin^^  to 
tho  Rihh)  narrative;  nor  can  \\o  any  more  rca- 
Honably  (h)nht  the  ability  of  (}(k1  to  (U)mmuno 
with  men  after  tho  manner  rehittnl  in  the  liible. 
"The  Word"  that  "  ma(h»  ev«»rythin^^  that  was 
mode,"  and  "  i8  the  true  Li^ht  which  lij^diteth 
every  man,"  and  in  tho  fidnese  of  time  came 
into  the  hintory  of  tho  ract?  as  a  real  man,  could 
reveal  God  to  men  throuj^hout  all  tho  courat^  of 
history  as  the  occasion  reiiuired. 

Still  another  thou^^ht  before  I  leave  this  para- 
p;raph,  as  from  this  point  of  view  and  to  save 
space  and  time  hereafter,  I  am  looking  into  the 
general  character  of  tho  administration  intro- 
duced at  this  time:  The  view  which  one  some- 
times meets — that  the  demand  of  sacrifice  or 
expiation  for  sin  is  inconsistent  with  the  fatherly 
character  of  God  and  His  relation  to  men,  as 
with  us  fathers  can  and  do  forgive  their  chil- 
dren without  demanding  expiation  or  satisfac- 
tion,  is  not  consistent  with  either  Scripture  or 
reason.  (1)  Forgiveness  of  sins  belongs  to 
moral  government.  Fatherly  authority  is  moral 
and  must  be  exercised  consistently  with  the 
claim  of  moral  law.  A  moral  ruler  must  be 
righteous.    This  is  the  ground  of  hope  for  the 


?51 


1 1 8     Bible  Studies  on    Sanctification 

world  that  God  is  ri^^liteous,  n  just  God  and  a 
Saviour  (Isa.  42: 1,  21;  15:  8,  21,  22).  He  oxer- 
cises  for^ivonosH  in  the  interest  of  Sanctificntion. 
Fatherly  lovo  is  not  the  weakness  of  a  doting 
parent  that  cannot  look  upon  sufferinfi;.  It  is 
the  strongest  power  in  the  universe.  It  is  the 
power  that  rules  the  world  from  the  throne  of 
God.  It  does  not  cease  to  be  love  or  to  be 
fatherly,  because  it  is  not  exercised  in  violation 
of  order  or  justice.  But  it  indicates  its  charac- 
ter by  the  greatness  of  the  sacrifice  which  it 
makes  to  render  forgiveness  possible.  The  no- 
tion that  forgiveness,  to  be  truly  of  love  or 
fatherly,  must  be  without  expiation  or  satisfac- 
tion or  price  overlooks  the  end  of  moral  govern- 
ment and  the  nature  both  of  sin  and  forgive- 
ness. The  law  broken  by  the  sinner  is  not 
merely  the  law  in  a  book,  which  might  not  be 
there  at  all  or  may  be  arbitrarily  dispensed  with 
or  altered.  It  is  also  the  law  of  moral  nature 
both  in  God  and  man,  and  its  breach  is  a  viola- 
tion of  the  moral  constitution  of  the  universe  in 
the  person  of  the  sinner,  which  affects  both  his 
nature  and  his  relation — bringing  captivity  and 
death  there,  and  it  cannot  be  dealt  with  off-hand 
or  by  an  exercise  of  arbitrary  power.* 


^  The  Law  as  given  to  man — whether  to  the  first  man  or 
to  Israel — was  necessary  as  a  discipline.  The  recognition 
of  authority  es  at  the  foundation  of  moral  government 
and  of  proper  self-control,  which  is  a  moral  governing  of 
one's  self.    If  the  given  law  did  not  recognize  the  wrong 


God*s  Method  of  Sanctificatlon    119 


True  for^^iveness  brings  "  lumlth  "  and  "cure" 
(Jer.8iJ:()).  IttoneHupthemoralsystciin.  "There 
is  forjifi  veil  OSS  with  Thee  thnt  Thou  iimyest  ha 
feared:"  whereus  the  chenp  forgiveness  of  tlie 
indulgent  parent  that  costs  him  nothing  weakens 
the  sense,  or  at  best  develops  a  weak  sense,  of 
moral  obligation  or  of  the  necessity  of  obedience 
to  law.  Hence,  from  the  beginning  to  the  end 
of  the  Scriptures,  forgiveness  and  sacrifice  and 
redemption  go  together.    "  In  whom  we  have 


in  sin  and  attach  adequate  ocnseqnenoes  to  it;  and  if  in 
its  fuller  form  as  contemplating  and  foreshadowing  Re- 
demption, it  did  not  demand  satisfaction  and  prescribe 
sacrifice,  it  would  not  have  truly  reflected  the  law  of  moral 
nature.  For  that  law  asserts  itself  in  every  moral  agent, 
and  demands  reparation  or  satisfaction  for  wrong  done — 
whether  to  us  or  by  us.  If  done  by  us,  we  lose  selfsrespeot 
and  the  conviction  or  feeling  that  we  stand  well  in  the 
respect  and  confidence  of  the  party  wronged,  unless  we 
make  full  reparation.  If  the  wrong  done  exceeds  our 
power  of  making  due  amends,  then  perfect  confidence 
with  the  peace  of  reconciliation  returns  only  when  the 
person  wronged  has,  by  some  act  of  self<sacrifice,  such  as 
the  end  in  view  requires,  given  such  evidence  of  love  and 
good*will  as  would  make  our  rejection  of  the  offer  of 
reconciliatioa  a  greater  wrong  than  any  we  have  hitherto 
committed.  This  is  what  God's  method  of  Sanctification 
claims  to  have  done.  By  a  supreme  act  of  self^'sacrifice 
He  has  made  the  Gospel,  as  the  authoritative  revelation 
of  His  character,  will,  and  w^ik  in  Jesus  Christ,  the  power 
of  God  unto  salvation  to  every  believer;  and  has  made 
unbelief  the  supreme  sin.  "He  will  convict  the  world  of 
sin,  because  they  believe  not  on  Me"  (cf.  Isa.  6:  4;  Ezek. 
16:  60-68;  20:  42-44). 


I 

1 1 


120     Bible  Studies  on  Sanctification 


redemption  through  His  blood,  evon  the  forgive- 
ness of  sins."  But  it  took  ages  of  training  un- 
der law  or  formal  moral  government  with  its 
discipline  to  prepare  man  duly  to  appreciate  the 
true  sacrifice  and  its  redemption.  (2)  *' There 
is  no  power  (authority)  but  from  God"  (Rom. 
13:  1),  "the  powers  that  be  are  ordained  of 
God."  If  human  authority  may  be  exercised  in 
forgiveness  it  is  because  God  has  authorized  or 
required  it  to  be  bo  exercised.  (3)  According 
to  Scripture  testimony  already  cited,  God  has 
made  forgiveness  a  law  of  moral  government  In 
the  world  by  Himself,  in  the  exercise  of  His 
fatherly  love,  and  as  sole  God  and  Saviour,  pro- 
viding, in  His  world  plan  and  before  the  founda- 
tion of  the  world,  an  expiatory  sacrifice  to  be 
offered  in  due  time  (Rev.  13: 8;  1  Pet.  1: 18-21). 
Hence  the  often  repeated  promise  in  Isaiah 
40-66  to  bring  in  His  righteousness,  as  the 
guarantee  and  means  of  redemption  and  salva- 
tion for  men.  (4)  We  are  required  to  become 
perfect  "  as  our  Father  in  heaven  is  perfect " 
(Matt.  5;  43-48),  to  forgive  each  other  even  as 
God  also  in  Christ  forgave  us  (Eph.  4: 32).  The 
father  who  forgives  without  reference  to  God's 
provision  for  forgiveness  is  himself  a  despiser 
of  God  and  of  moral  government,  or  at  least 
overlooks  both,  and  trains  his  family  on  the 
same  lines.  We  may  not  only  forgive  without 
demanding  expiation  or  satisfaction,  but  it  is 
our  duty  to  do  so  on  profession  of  repentance, 


God*s  Method  of  Sanctification     rii 


seeing  God  lins  Himself  provided  nn  nil  suffi- 
cient sncrifico  for  taking  fiwny  the  sin  of  the 
world.  God  does  not  cease  to  inniish  under  His 
government  of  reconciliation,  as  we  have  shown 
above,  but  the  end  of  the  punishment  which 
He  executes  and  warrants  is  not  expiation  but 
education.  "  God  now  commandeth  men  every- 
where to  repent,"  and  in  penitence  and  faith  to 
be  imitators  of  God  as  children  beloved,  and  to 
walk  in  love  as  Christ  did  who  offered  Himself 
a  sacrifice  to  God.  Wj  ought  not  only  to  for- 
give, but  to  labour  even  in  self-sacrifice  to  make 
known  the  character  of  the  government  God  has 
instituted  for  the  world  and  which  He  has  ever 
exercised  and  now  has  ordered  to  be  proclaimed 
to  the  world,  and  to  exemplify  it  and  bring 
others  in  our  homes  and  elsewhere  to  accept 
intelligently  its  provisions,  and  in  turn,  exem- 
plify it  while  the  day  of  mercy  lasts. 

We  have  seen  that  Sanctification  is  designed 
to  secure  for  man  a  true  development  in  vital 
personal  relation  with  God — such  a  development 
as  will  satisfy  the  aim  and  purpose  of  God  in 
creation  and  attain  for  man  completeness  in  the 
divine  fulness.  It  is  directly  opposed  to  an  in- 
dependent, drifting,  self-seeking,  God-forgetting 
or  disobeying  life,  on  man's  part.  The  brief 
notes  furnished  us  of  what  has  been  called  the 
Adamic  dispensation  accordingly  show  us  the 
Lord  accepting  the  sacrifice  of  the  believing 
righteous  worshiper  (Heb.  11:4),  and  pleased 


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111     Bible  Studies  on  Sanctlficatlon 

with  the  consecrated  lives  of  Enoch,  who  walked 
with  God,  and  Noah,  "  a  righteous  man  and  per- 
fect in  his  ^feneration  who  also  walked  with 
God";  and  rejecting  the  sacrifice  of  the  inde- 
pendent, self-willed  worshiper,  reasoning  with 
him,  warning  him  of  his  danger  from  the  cruel, 
treacherous  nature  of  sin,  patiently  awaiting  his 
free  choice  of  his  course,  excluding  him  from 
the  company  of  His  worshipers  when  he  became 
a  murderer,  grieving  over  the  wickedness  and 
violence  that  became  universal  when  His  own 
professed  worshipers  came  to  mingle  in  closest 
relationship  with  those  who  disregarded  His 
rule — until  at  last  the  warning  goes  forth  that 
the  destruction  of  the  earth  with  a  flood  was  de- 
termined. The  lesson  of  the  whole  is  that  the 
recognition  of  the  fatherly  character  and  right- 
eous government  of  God  will  he  rewarded  with 
life  forever,  and  wilful  or  heedless  perseverance 
in  sin  will  lead  to  self  incurred  but  divinely  de- 
termined destruction. 


PROM  THE  FLOOD  TO  THE  CALLING  OP  ABEAM 


On  God's  method  of  dealing  with  men  during 
this  long  period  the  Bible  is  almost  silent.  The 
sacrifice  of  "  clean  "  birds  and  beasts  in  wor- 
ship is  accepted.  His  covenant  is  still  the  for- 
mal bond  of  union  between  Him  and  the  world. 
The  special  promise  now  is,  thai  He  will  no 
more  destroy  the  earth  with  a  flood.    He  recog- 


jfl 


God's  Method  of  Sanctificatlon     123 


nizos  the  lU'cd  of  civil  <;ov<*rnm(Mit  to  rcBtrain 
wickwlncHH,  particularly  wilful  man  slnyiii^,', 
which  is  a  criint;  tiiat  hears  npccially  nLcaiimt  tho 
majesty  of  God  in  that  He  created  man  in  Ilis 
own  imn^e  and  therefore  to  stand  as  His  repre- 
sentative in  character  and  government,  and  is 
nccordinj^ly  required  to  l)e  punished  with  dtath. 
The  general  drift  into  idolatry  seems  to  be  indi- 
cated and  a  contemplated  selection  from  the 
race  of  a  people  for  Himself  foreshadowed,  in 
the  recognition  of  the  Lord  as  the  God  of 
Shem.  A  second  great  judgment  overtakes  men 
in  the  form  of  a  confounding  of  their  language 
and  a  general  scattering  of  them  over  the  face 
of  the  earth,  in  order  to  restrain  their  opportu- 
nities and  power  to  form  and  execute  plans  for 
the  purpose  of  gratifying,  on  the  largest  scale, 
their  ambition  and  tendency  to  independence. 
Even  difficulties  of  inter' communication  and 
international  jealousies  have  their  recognized 
time  and  place  in  God's  plan  of  governing  man 
in  his  forgetfulness  of  God. 


1 1 


FROM  THE  CALL  OP  ABRAM  TO  THE  EXODUS 

The  call  of  Abram  is  the  beginning  of  the 
new  departure  in  the  Lord's  method  foreshad- 
owed in  revealing  Himself  as  the  God  of  Shem. 
His  general  providential,  fatherly  care  was  not 
withdrawn  from  the  nations  which  have  now 
drifted  into  idolatry:  but  Abram  and  his  seed 
are  chosen  as  a  special  covenant  people  to  re- 


I: 


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114     Bible  Studies  on  Sanctificatlon 

ceivo,  hold,  nnd  let  shinty  forth  in  their  place 
the  lijjfht  of  II Ih  revelntioiiH  for  Sanctification 
until  Ho  shall  have  pri»pared  the  world  for  re- 
ceiving His  Gospel. 

To  the  method  of  Sanctification,  as  it  now 
comes  before  us,  belong: 

1.  Election  or  selection  for  the  common  good. 
On  no  one  point  have  the  Lord's  people  proved 
more  forgetful  than  on  this  one.  Even  from 
the  time  of  Moses  He  needed  to  remind  them 
that  Lhey  were  not  chosen  for  their  sake  but  for 
His  name's  sake,  that  is,  that  through  them  He 
might  keep  before  men  the  true  knowledge  of 
His  character  and  will  as  the  only  living  and 
true  God,  the  Holy  One  (Deut.  7:  7,  8;  Isa.  43: 
21;  Ezek.  86:  22,  32).  The  election  of  the  seed 
of  Abraham  to  this  distinguished  place  and  mis- 
sion carried  with  it  the  privileges  of  the  rela- 
tion, as  well  as  its  responsibilities;  but  it  was 
no  ground  of  self-conceit,  no  encouragement  to 
carelessness  (it  ought  always  to  have  had  the 
very  opposite  effect  as  it  meant  grave  responsi- 
bility); nor  did  it  limit  the  Holy  One  of  Israel 
or  interfere  with  His  high  prerogative  of  having 
mercy  on  whom  He  would  have  mercy.  Even 
within  the  community  of  Israel  such  election 
was  made  for  the  benefit  of  the  people;  as  of 
priests  and  prophets,  and  the  establishment  of 
the  schools  of  the  prophets.  So  Jesus  chose 
twelve  that  they  might  be  with  Him,  and  that 
He  might  send  them  forth  to  preach.    The  same 


!    i 


God's   Method  of  Sanctification     125 


principle  prevails  still  in  the  choice  of  certain 
centers,  as  mission  stations,  from  which  tlH»  li^jfht 
is  to  be  carried  to  the  outlying  comnnniitit>s,  as 
circumstances  permit,  and  in  the  maintenance 
of  coUej^es  for  the  training  of  a  ministry. 

2.  Call.  How  the  Lord  called  Abram  we  are 
not  informed.  But  even  if  there  was  a  public 
or  general  religious  movement  at  the  time,  it 
clearly  became  in  His  case  a  personal  matter  in 
the  end  (Gen.  12: 1-3).  The  characteristics  of 
the  LoRD^s  call  as  illustrated  in  Abram's  case 
are — a  definite  intimation  of  His  will  with  a 
promise  exhibiting,  with  more  or  less  fulness, 
His  gracious  purpose  of  blessing  and  an  assur- 
ance of  necessary  protection  and  direction.  But 
He  still  continues  His  call  as  a  feature  of  His 
plan,  both  among  His  people  and  by  them,  thus 
throwing  the  responsibility  of  a  personal  accept- 
ance or  rejection  on  each  individual  (Prov.  1 :  20- 
33).  Such  call  is  addressed  to  every  Gospel 
hearer  and  the  members  of  His  Church  are  re- 
garded as  "  partakers  of  the  heavenly  calling  " 
(Prov.  8:  4;  Rom.  1:  7;  Heb.  3: 1). 

3.  Timely  revelations  of  His  character  and 
will,  with  testings  of  the  confidence  in,  and  sub- 
mission to,  Him  of  those  to  whom  they  come, 
to  quicken,  call  forth,  develop  and  strengthen 
faith.  Faith  now  receives  new  prominence  and 
formal  recognition.  "And  he  believed  in  the 
Lord  and  He  counted  it  to  him  for  righteous- 
ness" (Gen.  15:  6).     This  is  a  distinct  recogni- 


I.- 

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126     Bible  Studies  on  Sanctification 

tion  of  the  importnnoo  of  fnith  in  tlio  Lord's 
method  of  Haiictitication.  (1)  Fnith  in  the 
Lord  is  righteouHiicHH.  It  iH  not  tlio  ri^^hteous- 
ness  of  God  whic^h  through  tho  faith  of  Jesus 
Christ  is  unto  all  thorn  that  believe:  neverthe- 
less, it  is  righteousness,  because  it  is  what  ought 
to  be.  It  is  the  essential  element  in  the  filial 
character.  (2)  It  is  the  active  principle  in  the 
building  up  of  the  filial  characior.  It  is  itself 
called  into  being  by  the  revelation  of  the  Lord 
in  the  soul,  in  His  fatherly  character  and  work- 
ing; it  takes  hold  of  the  fatherly  in  His  charac- 
ter and  will  and  work,  and  holds  the  soul  for  the 
service  of  God.  Holdi:  ig  fast  to  the  revelation 
of  God  given  it,  keeping  the  soul  in  the  light  of 
life,  working  by  love,  purifying  the  heart,  the 
result  of  its  exercise  as  a  habit  is  the  accom- 
plishment in  us  of  the  good  pleasure  of  God's 
goodness.  (3)  In  it  God  becomes  the  portion 
of  the  soul.  He  is  the  ground  of  our  expecta- 
tion and  hope.  We  can,  therefore,  wait  in  faith 
on  God  until  He  fulfils  all  His  word  and  enriches 
us  with  the  abundance  of  his  riches  (Ps.  27: 14; 
Gal.  2:20,  21). 

The  two  points  on  which  Abram's  faith  is 
tried  are  the  promise  of  a  blessed  and  blessing* 
imparting  seed,  and  the  promise  of  a  home 
country  for  his  seed.  There  are  in  faith  a  moral 
and  an  intellectual  element,  and  these  may 
greatly  differ,  both  relatively  and  in  degree,  in 
different  persons  and  in  the  same  person  at 


God's  Method  of  Sanctification     1 27 

different  times.  A  child  mny  be  porfoct  in  rt'li- 
luice  and  y(^t  very  limited  in  knowlt^d^^e  concern- 
ing; the  ()})ject  of  trust.  As  the  Loud  (h'alt  with 
Abram  in  order  to  develop  his  faith  in  both  the 
I)romiHC8,  we  are  warranted  l)y  New  Testament 
testimony  to  believe  that  his  knowU'dj^e  as  to 
both  the  objects  of  promise  extended  into  the 
sphere  of  spiritual  realities  and  relations.  In 
John  8:  5f5,  Jesus  said,  "  Your  father  Abraham 
rejoiced  to  see  My  day;  and  he  saw  it  and  was 
jrlad."  And  (Heb.  11: 13-16)  "  These  all  died  in 
faith,  not  having  received  the  i)romises,  but 
having  seen  them  and  greeted  them  from  afar,  and 
having  confessed  that  they  were  strangers  and 
pilgrims  on  the  earth.  For  they  that  say  such 
things  make  it  manifest  that  they  are  seeking 
after  a  country  of  their  own.  And  if  indeed 
they  had  been  mindful  of  that  country  from 
which  they  went  out,  they  would  have  had  op- 
portunity to  return.  But  now  they  desire  a  bet- 
ter country,  that  is,  a  heavenly:  wherefore  God 
is  not  ashamed  of  them,  to  be  called  their  God: 
for  He  hath  prepared  for  them  a  city."  Jesus 
also  warrants  us  to  conclude  that  the  doctrine 
of  the  resurrection  was  preached  to  the  patri- 
archs and  to  Israel  in  the  covenant  promise  to 
be  their  God  (Luke  20:  37,  38). 

4.  Covenant.  As  we  have  already  seen,  we 
are  warranted  from  the  Scriptures  to  regard 
covenant  &s  the  fundamental  form  of  God's 
revelation  from   the  beginning.     As  with  the 


M 


128     Bible  Studies  on  Sanctification 


' 


m\i 


histury  of  Abrahnm  wolmvo  I'litorod  on  t1u»  moro 
foriiinl  part  of  iho  story,  to  which  nil  that  pro- 
codoH  is  merely  an  introduction,  ho  now  wo  find 
the  oovonnnt  holding  a  more  prominent  place. 
Al)ram'B  requent  for  a  plodf((»,  which  only  an 
aHBured  faith  prizes,  that  he  will  inherit  tho 
land,  is  answered  by  tho  formal  establishmc'nt  of 
a  covenant  to  that  effect  (Gen.  15:8).  Then 
still  later  and  in  His  own  time  the  Lord  appears 
as  the  all  sufficient  One  to  establibli  His  cove- 
nant with  especial  reference  to  the  seed  but 
including  the  land  also.  "  Abrnm,  T  am  God  Al- 
mighty: walk  before  Me  and  bo  thou  perfect" 
(oh.  17: 1).  He  is  to  believe  in  God,  in  His  alb 
sufficiency,  in  his  own  acceptance,  as  the  father 
of  the  covenant  people  to  the  end  of  the  world, 
and  to  give  himself  up  in  a  whole-souled  sur- 
render for  a  whole-souled  service.  By  the 
emphasis  now  laid  on  a  simple,  x^orsonal,  Belf« 
surrendering  faith,  the  spiritual  character  of  the 
relation  aimed  at  in  Sanctification  is  brought 
out  mere  definitely  than  heretofore.  Also  the 
covenant,  which  has  always  been  of  a  general 
family  character  (cf.  Gen.  3:15;  7:1)  now  be- 
comes more  definitely  of  that  character  in  har- 
mony with  the  selection  made  in  Abram's  case, 
and  is  to  go  down  in  this  form  to  all  future  gen- 
erations (vs.  7-9).  Besides,  it  is  made  to  assume 
a  special  personal  and  vital  character  by  being 
made  a  concrete  reality  in  circumcision  (ch:  17: 
JO-12).    This  token  carried  it  into  the  very  flesh 


God's   Method  of  Sanctificafion     129 

find  I)1<>()(1  of  tlioH(>o(l,  whil(>  it  niKocalIrd  nttctitioti 
io  rninnil  of  ntitiin'  (Dnit.  'M)J\\  l{(.in.  2:2'J) 
MH  III!  ('hxiitiiil  ( niuliiion  of  rnili/itu^'  (rue  Snnc 
titiciilioii,  with  \{h  coinniiiiiion  with  (iod.  TIim 
oblijjjatinii  to  furry  forwnrd  and  mark  tho  i-ovc 
iiaiii  n'latioii  of  ilio  family  from  ^(MUTatioii  to 
^^ciu'ratioii  iH  vory  strict  ((icii.  17:  12  M).  It 
iH  wortliy  of  Motic*^  that  while  th«  covenant  and 
promini^  Hpcoially  m«>ntion  the  Heed,  the  token 
of  the  Covenant  in  for  the  houHehold.  ThuH  tho 
Loud  t/iu^dit  tiuit  not  only  \h  th«»re  privilej^e  in 
hoUHehold  relation  under  tho  covenant,  but  the 
unity  of  the  honne  in  relation  to  cov(»nant  privi- 
lo^^o  and  ol)lij^ation  muHt  be  maintained  (ft 
houRo  divided  a^airiHt  itself  cannot  stand) :  but 
the  blessing  is  not  secured  through  mere  per- 
sonal posseHsion  of  the  token  but  throu^^h  per- 
sonal interest  in  the  promise.  "  IIo  that  be- 
lioveth  shall  not  bo  confounded."  The  result 
contemplated  in  institutinj^  a  direct  household 
relation  to  the  Loud  is  forecast  (Gen.  18:  ID), 
"  For  I  have  known  him  to  the  end  that  he  may 
command  his  children  and  his  household  after 
him,  that  they  may  keep  tho  way  of  the  Lord, 
to  do  justice  and  judjjjment;  to  tho  end  the  Lord 
may  brin^  upon  Abraham  that  which  He  hath 
spoken  of  TTim."  It  is  clear,  then,  that  careful 
family  traiin'iuj  in  the  way  of  the  Lord  beloiuja 
to  Oo(/'s  method  of  Sanctification.  And,  finally, 
all  tho  features  of  God's  method  at  this  new 
stage  are  wrought  indelibly  into  the  thought  aa 


Ill) 


130     Bible  Studies  on  Sanctification 

wi'll  HH  tlu^  luHtory  of  tho  m^cnl  by  tlm  formal 
rep<>tit'()ii  of  the  covoiuiiit  with  Ihiiuc  lutd  *fa<'ol); 
that  in,  with  tho  headH  of  thrci*  Huccesfitve  ({on« 
erniiouH. 

Tho  <h»hiy  occaHioiu'd  h<»foro  tho  PromiHod 
Land  Imm'oiiw'h  an  Jictiial  [xmHJ'HHioti,  huH  itn  Ioh- 
BuiiH.  Tho  Loud  \h  putiiuit  and  callH  for  patii^nco 
in  His  propU).  Thoy  nro  to  lonrn  that  jiid^'uiont 
is  HIh  Htran^o  work;  that  Ho  iH  not  in  a  hurry  to 
prococd  to  oxtr»'nio  in^'aHuroa,  ovon  when  the 
coufRo  of  mon  iH  nti'adily  (h)wnvvard;  that  Ilin 
pationt  onduranco  of  ovil  ways  dooH  not  moan 
approval,  or  that  tho  jud^montH  of  tho  divine 
wrath  will  not  Bun^ly  (U»HC(»nd  upon  tho  imponi- 
tont  when  tho  day  of  jjjrnco,  with  itH  opportuni- 
ties of  ropentanco  and  itw  patiences,  is  past. 

A  Bujjf^^estivo  incident  is  rolatod  in  tho  history 
of  this  period  of  waiting'  which  is  worthy  of 
attention.  "And  God  said  to  Jacob,  Arise  ^<o  up 
to  Bethel,  and  dwell  there,  and  make  there  an 
altar  unto  God,  who  appeared  unto  thee  when 
thou  fleddest  from  tho  face  of  Esau  thy  brother. 
Then  Jacob  said  unto  his  household  and  to  all 
that  were  with  him,  Put  aw;*-  the  stranj^e  gods 
that  are  among  you,  and  ch  ;inse  yourselves  and 
change  your  garments:  and  let  us  arise  and  go 
up  to  Bethel;  and  I  will  make  there  an  altar 
unto  God,  who  answered  me  in  the  day  of  my 
distress,  and  was  with  me  in  the  way  I  wont " 
(Gen.  35:  1-3).  Here  wo  have  (1)  another 
notice  of  a  fact  carefully  set  forth  at  all  impor- 


Goil's  Method  of  Sanctlfication     iji 

tnni  ntn^rH  sinor  tlio  tx'^Innin^  of  ilu>  hUtory  of 
n'ooriciliatioti,  imiiioly,  that  ilx*  formal  worHliip 
of  U(mI  hy  Hacriticn  {h  an  ordinary  and  p<>nna- 
iiotii  coiiditioii  of  t)i(>  iiiaintonatici*  of  that  H<'parn« 
tioti  to  (i(Ml  wliiclt  Ix'loti^H  to  Saiictit'Kwition: 
(2)  a  formal  iiitimatioti  iini)lyin^  tliat  \\w  IjOKD^h 
tiiotliod  of  Sanctilicatioii  (liHap[)rovrH  of  tin- 
lUK'UBMary  nlliancoH  or  HojouriiiiiKH  witli  tliom^ 
who  livo  ill  tho  faith  and  practiHt^  of  a  faUn 
rvWir'ion  (vt.  Gen.  21:  H;  28:  1;  1  Cor.  7:.T.)): 
(t3)  A  rocojifnition  of  tho  imprf)pric'ty  of  tlio 
proHonco  of  tho  idola  or  omblomH  of  idolatry 
nmonjjf  tho  Lord's  people:  (l)  n  ri'co^^nition 
of  tlio  intiniati*  and,t»HHt»ntial  connection  between 
clennsin^^  or  purification  and  Sanctification.  An 
old  proverb  Haye,  "CleanlineHB  ifl  ne;:t  to  ^^odli- 
ncHS."  But  in  tht^  history  (;f  Sanctification, 
cleanliness  belongs  to^ocUinoRS.  Reverence  for 
God  awakens  reverence  fi)r  our  own  iM'rsons 
nnd  new  regard  for  our  belon^^in^^s,  for  we  are 
His  temple:  His  presence  is  our  comfort;  and 
His  cnre  reaches  to  what  belon^'s  to  us.  It  is 
ever  one  of  the  marks  of  a  false  religion  and  of 
a  loss  of  purity  in  the  true  religion  that  it  makes 
Q  disregard  of  cleanliness  a  mark  of  superior 
sanctity. 

The  sojourn  and  bondage  in  Egypt,  if  they 
had  not  their  place  in  God's  method  of  Sanctifi- 
cation, belonged  to  the  preparatory  training 
which  Israel  needed  in  order  that,  as  a  separate 
people,  they  might  fulfil  their  mission  in  the 


! 


I'll' 


(si 


II' 


tj 

i-;       '    ■ 

■  ■'    si 

liJ'^ 

'! 

il'i. 

^ 

jgiikJ. 

132     Bible  Studies  on  Sanctificaiion 

world.  They  could  now  see  that  wealth  and 
military  stron^'th  did  not  imply  or  guarantee 
true  jjrosperity,  and  that  worldly  culture  and 
elaborate  ceremonial  did  not  take  the  place  of 
true  religion:  but  they  needed  particularly  to 
learn  the  lesson  of  kindness  to  strangers,  for 
whom  they  were  ever  to  k.^ep  an  open  door,  that 
they  might  thus  fulfil  their  mission  as  a  light  in 
the  wf  rid  without  loss  of  their  distinctive  home 
influ'^nce. 

THE   MINISTRY  OP  MOSES 

There  is  no  difficulty  in  marking  the  peculiari- 
ties of  God's  method  of  Sanctification  in  the 
period  beginning  with  the  incoming  of  Moses 
into  the  history. 

We  have  first  of  all  the  care  of  God  to  reveal 
Himself  to  Moses  as  the  Lord.  Then  He  mani- 
fests the  same  care  to  convince  Israel  on  the 
same  point.  Even  Pharoah  and  Egypt  must 
have  their  opportunity  of  knowing  that  the  God 
of  Israel  is  the  Lord — the  ever4iving  and  life* 
giving  One,  the  never  failing  source  of  vital 
energy  (Ex.  3-11). 

Then  when  Israel  has  been  constrained  to 
acknowledge  the  glory  of  His  Holiness,  we  have 
again  His  tender  and  gracious  call  to  enter  into 
formal  covenant  with  Him  (Ex.  19:  3-6),  and 
Israel's  formal  consent  (vs.  7,  8).  ''And  Moses 
went  up  unto  God,  and  the  Lord  called  unto 
him  out  of  the  mountain,  saying,  Thus  shalt 
thou  say  to  the  house  of  Jacob,  and  tell  the 


God's  Method  of  Sanctificatlon     133 

children  of  Israel:  Ye  have  seen  what  T  did 
nnto  the  Egyptians,  and  how  I  hare  yon  on 
eagles'  wings,  and  brought  you  unto  Myself. 
Now  therefore,  if  ye  will  obey  My  voice  indeed, 
and  keep  My  covenant,  then  ye  shall  be  a 
peculiar  treasure  unto  Me  above  all  peoples:  for 
all  the  earth  is  Mine:  and  ye  shall  be  unto  Mo  a 
kingdom  of  priests  and  a  holy  nation.  These 
are  the  words  which  thou  shalt  speak  unto  the 
children  of  Israel.  And  all  the  people  answered 
together  and  said.  All  that  the  Lord  hath 
spoken  we  will  do." 

But  before  He  would  proclaim  the  terms  of 
His  covenant.  He  requires  Moses  to  sanctify  the 
people  that  they  may  be  made  to  understand  and 
formally  acknowledge  that  the  Lord  transacts 
with  them  in  His  character  as  the  separate  or 
Holy  One,  and  that  it  is  as  separated  to  Him  or 
sanctified  that  they  are  owned  as  the  Lord's, 
and  admitted  to  the  standing  of  a  covenant  peo- 
ple, with  its  privileges  and  securities,  and  that 
as  such  they  assume  covenant  responsibilities. 

This  special  preparation  having  been  effected, 
the  Lord  proclaims  the  terms  of  His  covenant 
(chs.  20-23),  the  formal  ratification  of  which 
immediately  follows  (ch.  24:  1-11).  The  law  of 
the  covenant  is  simply  the  law  of  the  Ten  Com- 
mandments, which  is  formally  introduced  by  a 
proclamation  of  the  Lord  as  Israel's  God  and 
Redeemer.  Directions  are  next  given  concern- 
ing the  kind  of  altar  on  which  they  shall  oflPer 


H! 


f-1    ■' 


4  1' 


li ' 


! 


iillli 


i 


134     Bible  Studies  on  Sanctificatlon 

their  sacrifices — the  continuance  of  the  former 
practise  of  sacrifice  boin^  assumed  at  this  point 
and  no  new  importance  attached  to  it  at  this 
stage.  Three  chapters  of  judgments  or  applica- 
tions of  the  law  are  added,  chiefly  for  the  regu- 
lation of  the  conduct  of  the  people  toward  each 
other  and  each  other's  property,  and  their  ob- 
servance of  the  three  great  annual  feasts  which 
were  to  bring  the  people  together  in  festal  joy 
before  the  Lord. 

A  most  noticeable  thing  in  relation  to  this 
fundamental  covenant  is  the  entire  absence  of 
reference  to  the  Levitical  priesthood  and  ritual. 
And  yet,  how  could  it  have  been  otherwise?  In 
His  message  to  the  people  (Ex.  19:3-6)  the 
Lord  offered  or  assured  to  them  the  position  of 
a  royal  priesthood  and  a  holy  nation,  if  they 
would  meet  and  serve  Him  in  the  spirit  in 
which  He  came  to  them  and  took  them  to  Him- 
self. In  view  of  that  assurance.  He  was  not  the 
first  to  speak  of  a  mediating  priesthood  among 
them.  A  people  accepting  and  holding  such  a 
position  would  have  no  need  of  a  priestly  class 
with  its  elaborate  ritual.  The  terms  of  the  cove- 
nant are,  therefore,  in  accordance  with  the 
promise;  and  no  more  effectual  arrangement 
could  be  proposed  for  emphasizing  the  privi- 
leged relation  which  the  people  wo^ild  hold,  and 
the  supreme  importance  of  the  moral  element  in 
the  relalion  and  its  obligations.  At  a  later  time, 
when  Israel  treated  the  moral  law  slightingly 


God's  Method  of  Sanctificatlon     135 

nnd  mndo  ccromoninl  the  parent  matter  ))otwoon 
tlu;m  and  the  Loud,  the  Prophet  Jeremiah  re- 
minded them  (jf  the  real  faetn  of  the  ease.  Jer. 
7:  22,  23,  "  For  I  spake  not  unto  your  fathers, 
nor  commanded  them  hi  the  day  that  I  brought 
them  out  of  the  land  of  Egypt  concerning 
burnt  ofiFerings  or  sacrifices:  but  this  I  com- 
manded them,  Hearken  unto  My  voice  and  I 
will  be  your  God  and  ye  shall  be  My  people, 
and  walk  ye  in  all  the  ways  that  I  command  you, 
that  it  may  be  well  with  you."  But  Israel  was 
not  yet  ready  to  accept  the  high  position.  Ex. 
20:  18-21,  "And  all-  the  peoi)le  saw  the  thun- 
derings  and  the  lightnings,  and  the  voice  of  the 
trumpet,  and  the  mountains  smoking:  and  when 
the  people  saw  it,  they  trembled,  and  stood  afar 
off.  And  they  said  unto  Moses,  Speak  thou 
with  us  and  we  will  hear:  but  let  not  God  speak 
with  us  lest  we  die."  All  this  Moses  reminds 
Israel  of.  Deut.  18: 15-19,  "The  Lord  thy  God 
will  raise  up  unto  thee  a  Prophet  from  the  midst 
of  thee,  of  thy  brethren,  like  unto  me;  unto 
Him  ye  shall  hearken ;  according  to  all  that  thou 
desiredst  of  the  Lord  thy  God  in  Horeb  in  the 
day  of  the  assembly,  saying.  Let  me  not  hear 
again  the  voice  of  the  Lord  my  God,  neither  let 
me  see  this  great  fire  any  more,  that  I  die  not. 
And  the  Lord  said  unto  me.  They  have  well 
said  that  which  they  have  spoken.  I  will  raise 
them  up  a  Prophet  from  among  their  brethren, 
like  unto  thee;  and  I  will  put  My  words  in  His 


ii 


i! 


I '  1 


I 

'1  ■ 

\ 
1 

I' 

■     1 

k 

\L 

136     Bible  Studies  on  Sanctlfication 

mouth,  and  He  shall  speak  unto  them  all  that  I 
shall  command  Him.  And  it  shall  come  to  pass 
that  whosoever  will  not  hearken  unto  My  words 
which  Ho  shall  si)eak  in  My  name,  I  will  re- 
quire it  of  him." 

Meanwhile,  until  this  Prophet  is  raised  up,  and  as 
a  preparation  for  that  time,  Israel  must  be  sub- 
jected to  a  course  of  education  fitted  to  their 
place  in  history.  True  intellectual,  moral  and 
spiritual  progress  is  effected  only  by  education: 
but  education  is  a  vital  process  of  nurture  and 
development  which  requires  time.  In  it  ideas 
are  the  real  workers:  they  are  the  hiding-places 
of  power,  and  its  ministers.  A  course  of  educa- 
tion has  really  been  in  operation  in  all  the  past. 
Now,  however,  the  time  has  come  for  a  new, 
decided  and  permanent  advance.  Israel  has 
been  called  to  assume  the  place  and  importance  of 
a  separate  people  of  the  Lord  :  but  by  removing 
afar  off  and  pleading  with  Moses  to  act  as  me- 
diator they  have  acknowledged  that  they  cannot 
yet  transact  intelligently  and  directly  with  Him. 
Systematic  provision  must  therefore  be  made 
for  the  introduction  and  development  of  more 
correct  and  enlarged  ideas  among  them  on  the 
real  character  and  purpose  of  the  Lord,  on  sin 
and  redemption,  and  on  all  that  pertains  to  Sanc- 
tlfication. This  is  the  special  aim  of  the  Mosaic 
institutions.  A  higher  or  more  advanced  edu- 
cation in  the  significance  of  Sanctlfication  and 
the  conditions  of  progress    therein  is  the  pri- 


God*s  Method  of  Sanctificatlon     137 

inary  aim;  and  a  nioio  offectivo  advanco  in  the 
work  is  tlio  n'lnottT  object. 

By  the  institution  of  tho  Passover,  Israel  had 
already  been  taufj^ht  that  their  redemption  by 
the  Lord's  outstrtitched  arm  from  the  bondage 
of  Egypt,  by  which  also  He  brought  them  to 
Himself,  was  no  mere  arbitrary  exercise  of 
power  on  His  part.  By  placing  their  homes 
under  the  protection  of  the  sprinkled  blood  of 
the  Passover  sacrifice,  when  the  destroying 
angel  passed  through  the  land,  the  Lord  had 
Himself  admitted  Israel's  guilt  and  need  of 
atonement,  made,  and  acknowledged,  and  had 
become  responsible  for  their  honourable  redemp- 
tion. By  enjoining  their  families  to  eat  the 
Passover,  He  represented  their  admission  to  the 
blessings  of  fellowship,  and  that  this  admission 
was  on  and  through  the  redeeming  sacrifice. 
But  now  that  they  have  voluntarily  entered  into 
covenant  with  the  Lord,  to  be  His  as  a  people, 
and  have  taken  Him  to  be  their  God,  He  may 
not  be  regarded  by  them  as  far  away  in  heaven 
only.  Their  peculiar  relation  now  is  with 
heaven,  and  the  Lord  is  in  their  midst  by  day 
and  by  night,  their  glory  and  defense.  There- 
fore, a  tent  or  sanctuary  must  be  erected  for 
Him  in  their  midst,  that  the  fact  of  His  presence 
and  habitual  dwelling  among  them  may  be  borne 
in  upon  their  minds.  And  that  they  may  learn 
of  His  holiness  and  majesty  and  glory,  it  must 
be  of  specified  material — the  best  and  most  ex- 


t: 


138      Bible  Studies  on  Sanctification 


■nil 


U.i. 


proBsivo  of  Hpi ritual  truth,  nnJ  bo  sanctified  by 
tho  Hprinklin^  of  blood  and  thu  holy  aiK^iutin^^ 
oil,  ami  by  tho  incoininj^  and  visible  j^lory  of 
the  Loud.  Then,  as  Israel  does  not  yet  accept 
the  position  of  a  royal  priesthood,  a  temporary 
priesthood  must  be  formally  appointed  to  which 
the  supervision  of  the  education  of  the  people 
may  be  entrusted;  and  the  priesthood  accepted 
to  transact  for  such  a  people  must  be  specially 
sanctified  before  they  can  represent  God  to  the 
people  or  the  people  before  God.  Hence  the 
elaborate  and  significant  requirements  and  ar- 
rangements for  their  sanctification  (Ex.  29, 
30),  But  the  priesthood  must  have  a  ritual,  and 
as  no  one  sacrifice,  such  as  it  was  possible  for 
them  to  secure  or  offer,  can  represent  all  the 
ideas  involved  in  Redemption  or  Sanctification, 
a  system  of  sacrifices  and  sacrificial  feasts  was 
prescribed  to  keep  before  Israel  the  guilt  and 
defilement  of  sin,  the  nature  and  necessity  of 
expiation,  and  the  mercy  and  grace  of  the  Lord 
in  His  provision  for  reconciliation  and  its  bless- 
ing. Specified  purifications  were  also  added, 
and  clean  or  unclean,  holy  or  profane,  guilty 
or  innocent,  became  the  characteristic  of  every- 
thing and  every  person. 

This  elaborate  ceremonial  was  obligatory 
because  of  the  vital  and  permanent  character  of 
the  ideas  to  which  it  gave  a  concrete  present- 
ment: but  it  wan  not  permitted  to  encourage  the 
thought  among  the  people  that  personal  Sancti- 


God*s  Method  of  Sanctification     139 


fication  of  the  wlioh'  man,  or  Bpiritual  Hcpnra- 
tion  in  faith  and  ohcdicnt'c  waH  not  tlio  Hupn'mn 
reqiiireinont,  to  attain  whicli  all  ''Ih(^  wan  but  a 
means  to  an  end,  and  a  meann  of  j^race  ordy  in 
so  fnr  as  they  were  intellij^ently  and  reverently 
used.  This  is  strikingly  evidenced  by  the 
prominence  pjiven  to  moral  duties  in  the  cove- 
nant, and  by  the  over-veiled  holy  of  holies  with 
its  symbol  of  the  divine  presence  over  the  ark 
of  the  covenant  with  its  tables  of  the  law — all 
of  which  were  intended  to  be  constant  reminders 
that  the  divine  government  of  the  world  is  moral 
and  not  ceremonial,  that  justice  and  judgment 
are  the  habitation  of  His  throne,  and  that  mere 
animal  sacrifices  and  ceremonial  purifications 
are  without  efficacy  to  secure  direct  access  to 
God,  and  are,  therefore,  incapable  of  efiPe^'^ing  a 
complete  separation  to  God  or  Sanctification. 
The  testimony  of  psalmists  and  prophets  shows 
that  spiritually-minded  seekers  after  God  were 
not  deceived  on  this  point.  The  educational 
character  of  the  Mosaic  institutions  is  recog- 
nized in  that  they  supply  authorized  forms  of 
waiting  on  God  and  authorized  forms  of  ex- 
pression to  denote  acceptable  service  of  formal 
worship;  but  the  worship  itself  must  be  of  the 
heart,  and  the  life  of  the  worshiper  should  be  in 
righteousness  and  holiness. 

But  the  legal  provisions  of  God's  method  of 
Sanctification  extend  beyond  moral  and  cere- 
monial precepts.     He  has  other  thoughts  than 


:) 


i 


!ii 


"A 


iliiiii 


140     Bible  Studies  on  Sanctification 

tlioHo  tlmt  rolnto  to  fiin  nnd  ntonomont  nnd 
direct  foUowHhip  with  IliniHclf.  Tlio  Holy  Oiio 
of  iHrnol  in  ri^,dit('ouH;  l)ut  His  in  not  the 
ri^^liteouHiioBH  (jf  an  nustcrt^  nuiHtcr  who  would 
author  where  He  hns  not  Hcaltered,  or  of  the 
solitary  aHceti(!  who  has  no  wynipathy  with 
society,  with  its  free  interchanjj;*^  of  thought  and 
joys  and  sorrows  and  sympathies.  He  is  inter- 
ested in  the  health  and  welfare  and  happiness 
of  His  people.  He  would  have  His  own  people 
and  all  others  know  that  none  are  so  cared  for 
and  have  such  reasons  for  happiness  and  con- 
tentment as  tliose  whose  God  and  Father  He  is. 
What  sympathy  is  manifested  with  the  toilers, 
the  poor  and  the  lonely,  in  the  various  week  day 
Sabbaths  on  which  servile  labour  was  forbidden, 
and  the  Sabbath  years  on  which  the  fields  were 
not  to  be  sown  nor  reaped,  nor  the  vineyards 
pruned;  and  the  jubilee  years  when  the  debtor 
was  set  free  and  his  possession  was  restored  to 
him;  and  the  appointed  festivals  when  the  peo- 
ple were  enjoined  to  rejoice  before  the  Lord. 
Provision  must  indeed  be  made  that  enough 
may  be  had  on  these  days  or  years  of  abstinence 
from  the  usual  toil  for  the  home  and  the  stranger 
and  the  widow  and  the  fatherless  and  the  Levite 
within  thy  gates;  yet  ultimately  the  cost  fell 
upon  the  Lord  Himself  who  promised  to  re- 
member and  provide.  They  that  wait  upon  the 
Lord  shall  want  for  no  good  thing.  Those 
detailed  provisions  were  for  other  days:  but  the 


God's  Method  of  Sanctification     14 1 

Lord  \h  tlu^  Hnnu*.  They  do  not  undcrHtand 
God,  nor  do  tlicy  form  their  planH  in  Hyini)atl>y 
witli  Hin,  wlio  noarran^;*'  tlu*ir  buHinoss  or  vvorii 
that  neither  th(»y  nor  their  eniploy(»eH  can  find 
time  for  rest  or  socinl  <'njoynient,  unh'HH  th(»y 
devote  th(»reto  "  the  Sa])l)ath  of  the  Lord  thy 
God."  We  would  hear  leHS  of  proniatun^  ohl 
age,  of  paralyHiH  and  nervouH  prostration,  if  we 
governed  ourHelves  more  by  the  afisurance, 
*•  The  way  of  the  Lord  \h  stren^^th  to  the  up- 
right." The  eighth  cliapter  of  t)ie  Proverbs 
will  still  bear  and  repay  careful  considera- 
tion. 

THE   prophets 


The  ministry  of  Moses  as  set  forth  in  the 
Bible  was  not  confined  to  leading  Israel  out  of 
Egypt,  and  giving  to  the  nation  the  tabernacle, 
the  priesthood  and  a  ritual.  Exodus,  Leviticus 
and  Numbers  deal  with  this  much  of  his  work, 
In  all  his  prophetic  character  appears  in  that  he 
is  God's  messenger,  making  known  His  will  to 
Israel  and  organizing  the  priestly  system  in  the 
Lord's  name.  But  it  is  in  Deuteronomy  that 
His  character  as  the  Lord's  prophet  especi- 
ally appears.  There  he  has  the  field  wholly 
to  himself.  All  Israel,  priests,  Levites  and 
people,  wait  on  his  instructions  as  he  re- 
calls the  past,  fortells  the  future,  sots  forth 
and  urges  in  the  strongest  terms  to  present 
duty.    A  priestly  system,    under    men,    tends 


I42      Bible  Studies  on  Sanctlfication 


m 


invnrinbly,  porlinpfl  inovitnbly,  to  Bncordotnl- 
iHiii,  (MTctiionidliHiii,  I'itiKiliHii)  and  fortiiidiHin 
j^'tMHTidly.  Tlw  prii'Ht  and  i\\o  ritual  occupy 
tlio  iiiindH  of  the  p(M)p|c  find  Hod  in  apt  to  })o 
far  off.  Proi)lu'cy  \h  (UhVh  clicck  on  thirt 
tendency.  It  \h  ilic  pr(»i)lu't'H  duty  to  keep  tlio 
nund  of  each  and  (dl  directed  to  (lod,  to  amtim^ 
to  pei'Honal  reHponwihility,  official  and  popubir, 
to  keep  alivo  the  moral  wmihc  and  keep  in  view 
the  Hupreni(»  importance  of  the  moral  and  the 
spiritual  in  life,  to  prochdm  botli  tho  ^race  and 
the  justice  of  God — both  His  blossinpfs  and  His 
judgments. 

In  Israel  tho  people  were  slow  to  realize  the 
importance  of  the  spiritual  as  the  distinctive 
element  in  man's  nature;  tlie  significance  of  the 
separateness  or  holiness  of  the  Lord,  and  which 
also  He  required  to  characterize  His  people; 
and,  consequently,  the  supreme  importance  of 
right  moral  relations,  character  and  conduct. 
True  views  of  sin  were  not  general.  They 
found  it  easy  to  unite  the  idolatrous  worship 
of  their  neighbours  with  their  own.  With  idob 
worship  ever  came  in  the  abominable  immorali- 
ties to  which  it  lent  religious  sanction,  and 
blunted  moral  perceptions  generally,  The 
priests  had  too  often  as  little  spiritual  percep- 
tion and  moral  earnestness  as  those  for  whom 
they  professed  to  transact  with  God. 

Here  the  place  and  part  of  prophecy  in  the 
Lord's    method   of  Sanctification  comes  into 


( . 


Goil's   Method  of  Sanctification     143 

view.  To  raiBo  tlu«  pooplo  to  n  In^^'hor  moral 
and  Hpiriliial  l(>vol,  proplu'tH  wore  raiHrd  up  and 
employed  to  witneHH  on  ihroiio  Iwind  to  (iimTh 
Hpiritualiiy  and  holinoHH,  to  IIIh  lovo  to  iHifK^I, 
to  hU  covenant  faithfulneHH  and  IIIh  readinesH 
and  ability  to  fulfil  all  HiH  promiHCH,  to  tiio 
dutieH  to  Him  and  to  each  other  and  to  tho 
iiatiouH,  which  tho  covenant  called  for;  and  on 
tho  other  hand  to  denounc(^  priivah-nt  forma  of 
Bin  by  which  tho  Hanctification  of  tho  Loiii/s 
name — tho  V(Ty  end  of  their  election,  waH  beinjij 
daily  frustrated,  to  proclaim  the  LoiiD'H  dia- 
pleasuro  with  tranj^resBors  as  shown  in  ITifl 
dealings  in  judgment  with  men,  to  summon  to 
repentance,  justice  and  judj^'inent,  to  threaten 
with,  and  warn  of,  comin^j^  evil,  which  the  Loud, 
although  slow  toan^er,  surely  sent  on  tho  impeni- 
tent; and  y(»t  throuv(h  it  all  to  cherish  the  hope  of 
a  bri^^ht  future  in  which  His  righteousness  would 
bo  manifested  before  all  nations,  and  His  spirit 
pounnl  forth  from  on  hip^h  until  tho  earth  would 
be  filled  with  the  plory  of  the  Lord. 
This  bright  future  will    be  based   upon   a 

NEW  COVENANT 


to  establish  which  the  Lord  Himself  will 
come,  in  fulfilment  of  His  covenant  with 
the  fathers  and  with  Israel  and  particularly 
with  David.  He  will  then  take  upon  Himself 
the  covenant  offices  of  prophet,  priest  and  king. 


Illi 


IJiN 


iwm^  I  li 


144     Bihic  Studies  on  Sanctification 

TIo  will  bocoHH'  tln«  lij^ht  of  tlu"  world.  TTo 
will  lako  away  nin  hy  tho  HacrlfH'o  of  HiniHt'lf 
and  oprti  lip  a  foiiritairi  for  uriclmiiiioHH,  wIioni» 
vvatiTH  of  lift'  will  Hprin^r  np  in  I'Vrry  lM>li»»viri^( 
heart.  Iff  will  n'Mirmhrr  no  tnon  .'.u*  HiriH  and 
ini(|uiii(>H  of  IIIh  pooplo:  but  from  llin  dwrlliii^* 
pl/u't»  in  tlu'ir  lir/irtH — for  now  tlwy  hImiII  lM»(M»nu» 
IliH  trniplo  and  IIIh  kingdom  lb'  will  put  }{'\h 
law  in  their  heartH  and  write  it  on  their  uiindH 
and  lie  will  he  in  Hpirit  and  in  truth  their  (io<l 
and  they  hIuiII  he  truly  IIIh  people.  ThuH  will 
the  >j;reat  work  of  Sarietitieation  become  n  com- 
pletely (^Htal)liHhe(l  luHtorie/il  fact. 

But  before  iHrael  can  enter  on  this  l)ri^ht 
future,  two  leHHonn,  lon^  before  them,  numt  bo 
thoroughly  h»arned.  The  firHt  in  th«»  ho1«»  deity 
of  Jehovah.  In  the  Htern  Hchool  of  the  Captiv- 
ity, where  tliey  Haw  how  lielplenH  idolatry  waH  to 
Bnve,  and  where,  deprived  of  the  material  helpH 
which  they  enjoyed  in  their  own  land  for  edu- 
cation and  worwhip  uhtil  they  had  come  to  put 
their  trust  in  them  and  to  regard  reli^^ion  as  nn 
external  thin^  of  temple  and  sncrifice,  of  rite 
and  ceremony,  they  had  to  wait  on  the  Lord  in 
the  use  of  such  means  as  wc^ro  available  to  cap- 
tive exiles,  there  they  learned  thoroughly  the 
first  lesson.  Now  they  knew  there  was  uo  (Jod 
but  the  Lord.  The  second  lesson  was  that 
this  only  God  was  the  God  of  the  Gentiles  as 
well  as  of  the  Israelites,  that  all  men  wca'o 
objects  of  His  fatherly  caro,  that  the  adoption 


God's  Method  of  Sanctification     145 

of  Ahrahiuii  and  Ium  h«m><1  for  IiIh  ix'nplc  wiih  out 
of  lovo  on  I[iH  part  to  mankind  and  to  pi-i'[)an) 
ciTt'ctn.'dly  for  thrir  Htilvation,  and  iliat  tin*  lov<!  of 
Cio<l  in  friM^  tin*  inotivo  powor  in  uh  to  all  ^o(m1 
and  not  tin*  rt'ward  of  morit.  TIuh  Hccond  Ichhoii 
i\wy  wt»rti  to  It'arn  in  part  nn(l.»r  tln^Mtt'rn  t«»a(rli. 
\t\^  of  tho  Law,  and  in  part  nndrr  tlu!  niiniHtry 
of  JcBUH,  till' Cliriht,  and  IUh  diH(;ipU»H,  or  for- 
feit nnwinwliilt^  tlu>ir  inton^Ht  in  tlu)  promiBOB, 
('Bp«M'iaIiy  in  the  kingdom. 

A^cain,  tho  loadorHhip  devolved  upon  tho 
pricHtH,  with  men  of  roputodlearninj^in  tho  Law 
UH  their  asHiHtantH. 

THE  LAW 

was  now  roj^arded  ab  tho  nope  of  iBrael:  but 
thronjjfh  want  of  int(^lli><ent  Bynipathy  with  tho 
Spirit  of  tho  Loud  and  His  work,  tho  toaelun^^ 
]u»eanio  more  and  more  Buperficial  and  formal. 
It  (l(»alt  with  the  letter  rather  than  tho  Hpirit. 
Traditional  interpretations  took  the  place  of 
God's  commandments;  and  as  tho  obligations  of 
the  moral  law  were  weakened,  the  importance  of 
the  ceremonial  law"  was  magnified  and  its 
burdensomeness  increased,  and  fanaticism  and 
formalism  occupied  the  place  of  an  intelligent 
faith  and  service.  In  tho  midst  of  the  general 
confusion,  weariness  and  unrest,  came 

JOHN,   A  MAN  SENT  PROM  GOD, 

the  promised  "  voice  in  tho  wilderness."    John 


I 


lllli.' 


'ipi^i 


^1 


,1 '  ■' 


iri: 


; 

146     Bible  Studies  on  Sanctification 

was  the  son  of  a  priest,  but  he  did  not  take  a 
place  among  the  priests,  nor  among  the  scribes, 
nor  the  rabbis.  He  went  forth  as  a  prophet  of 
the  Lord,  and  taking  his  stand  on  the  Law  and 
the  Propl:ets,  he  again  exalted  the  moral  law, 
proclaimed  the  necessity  of  holy  living,  and 
demanded  as  the  special  divine  requirements  of 
the  time:  (1)  Repentance,  which  was  now  en- 
forced by  the  authoritative  announcement,  "The 
kingdom  of  heaven  is  at  hand."  To  have  a 
place  in  the  kingdom  would  be  realized  Sancti- 
fication. Repentance  with  Jolin  meant  the 
same  as  in  the  teaching  of  the  prophets.  Cease 
relying  on  covenant  relation  and  the  temple 
and  ceremonial  observances  in  sacrifices  and 
purifications,  for  the  favour  of  God.  Return 
heartily  to  the  Lord  and  to  duty  in  the  various 
relations  of  life  as  belonging  to  the  service  of 
the  Lord;  (2)  Confession  of  sin  and  receiving 
baptism  as  a  formal  washing  away  of  the  past 
and  a  pledge  of  forgiveness,  through  faith,  in  the 
coming  One  who  is  already  in  your  midst,  the 
bearer  of  the  sin  of  the  world,  and  the  baptizer 
with  the  Holy  Spirit  and  with  fire.  John's 
testimony  to  Jesus  can  mean  no  less  than 
that  real  Sanctification  must  be  looked  for  to 
Him,  and  must  depend  upon  belie^n'ng  relation 
to  Him  and  participation  in  His  baptism.  The 
signifianceof  His  ministry  was:  men  cannot  be 
saved  in  their  sins;  they  must  be  saved  from 
their  sins,    Sanctification  only  beconjes  real  so 


IP 


God*s  Method  of  Sanctlfication    147 

fnr  as  sin  is  taken  nwny  and  man  realizes  the 
effective  operation  of  the  Holy  Spirit. 

THE  MINISTRY  OF  JESUS  CHRIST 


opened  a  new  epoch  in  the  history  of  God's 
work  of  Sanctification.  He  characterizes  the 
new  age  as  the  time  of  fulfilment,  and  Himself 
as  the  fulfiller  of  the  Law  and  the  Prophets. 
All  that  was  temporary,  typical  and  preparatory 
in  the  work  must  now  give  place  to,  and  be 
perpetuated  in,  Him  and  His  teaching  and 
work.  "He  was,"  says  Paul  (Rom.  15:  8,  9), 
"  the  minister  of  the  circumcision  for  the  truth 
of  God,  to  confirm  the  promises  made  unto  the 
fathers;  and  that  the  Gentiles  might  glorify 
God  for  His  mercy."  But  there  is  no  differ- 
ence in  the  principles  involved;  no  new  demand 
is  made  which  is  not  warranted  by  the  new 
revelation  of  God;  covenant  is  still  to  be  the 
formal  basis  of  union  between  God  and  His 
people;  and  the  Lord  keeps  before  men  what  is 
His  aim  and  what  must  be  theirs  who  are  to 
share  in  His  work  of  Sanctification.  The  separa- 
tion to  God  must  be  thorough  and  complete. 

At  His  formal  consecration,  Jesus  was  recog- 
nized from  heaven  as,  and  warranted  to  claim 
the  relation  and  prerogative  and  assume  the 
office  or  duty  of,  God's  beloved  Son  (2  Sam.  7: 
14;  Ps.  89:20,  27).  He  was  made  known  by 
John  to  his  disciples  as  the  "  Lamb  of  God  that 


I 


« 


I 


,.'l! 


ti  1  i  ■;  '. 


I  >' 


148      Bible  Studies  on  Sanctification 

taketh  away  the  sin  of  the  world."  His  own  in- 
timation concerning  Hin  work  is,  "  The  Son  of 
Man  came  to  seek  and  save  that  which  is  lost," 
and,  "  The  Son  of  Man  came  not  to  be  minis- 
tered unto  but  to  minister  and  to  give  His  life 
a  ransom  for  many."  "  He  shall  save  His  peoj^le 
from  their  sins  "  is  the  pssurance  of  the  angel 
of  the  annunciation  concerning  Him.  The  sum 
of  His  requirements  is  expressed  in  the  demand, 
"Repent  and  believe  the  Gospel."  But  repentance 
meant  now  far  more  than  John  knew  to  require, 
and  must  be  interpreted  in  the  light  of  the  Gos- 
pel, as  the  revelation  of  grace  and  truth  brought 
by  Jesus  Christ.  Even  the  covenant  people, 
generally,  were  wrong  in  their  conception  of 
God,  of  the  Christ,  of  the  kingdom  of  God, 
righteousness,  the  nature  and  desert  of  sin,  the 
way  of  salvation,  and  in  their  conduct  towards 
God,  each  other,  and  their  brother  man  not  of 
their  nation.  "  Rejjent  ye,"  meant,  Cease  from 
your  false  notions  and  wrong  conduct  in  respect 
to  all  these  and  receive  and  practise  instead  My 
teachings  and  Gospel-revelation  in  word  and 
work,  in  spirit  and  example.  And  '*  Believe  the 
Gospel "  meant,  Take  a  vital  hold  of  the  truth 
I  reveal  and  surrender  yourselves  in  soul  and 
body  to  its  enlightening,  purifying,  ennobling, 
glorifying  influence.  Live  on  it,  practise  it,  be 
it.  The  ministry  of  Jesus  was  fulfilled  in  bear- 
ing witness  to  the  truth  concerning  God  and 
man,  sin  and  salvation,  righteousness  and  re- 


God's  Method  of  Sanctification     149 

demption,  8ufferinj<  nad  jjflory,  ns  it  mot  and 
found  revelation  and  illustrntion  in  Ilia  perHon, 
teaching,  pre  lohing,  life,  dofith,  resurrection 
and  coming  again.  But  His  grand  central  work 
ac  Sanctifier,  to  which  all  that  wont  before 
pointed  and  reached  out  for  fulfilment  and  illus- 
tration, was  His  giving  up  His  life  that  Ho 
might  take  it  again,  whereby  He  took  away  sin 
and  passed  into  "  heaven  itself,  there  to  appear 
before  God  for  us,"  whence  in  and  by  His  Holy 
Spirit  He  prepares  the  world  for  His  "  coming 
again  without  sin  unto  salvation." 

Real  Sanctification,  which  the  new  age  as  that 
of  fulfilment  was  to  secure  for  us,  is  fully  real- 
ized only  in  realized  sonship.  But  we  cannot 
know  ourselves  as  sons  of  God  unless  we  know 
God  as  Father.  To  perfect  the  revelation  of 
God  in  this  character  belonged  to  the  work  of 
Jesus;  nor  did  He  cease  from  His  work  until 
He  could  say,  I  have  showed  you  plainly  of  the 
Father.  The  beginning  of  the  revelation  was 
not  left  until  He  came.  This  is  the  character 
of  God  which  was  striving  to  reveal  itself  ever 
more  and  more  fully  in  creation.  But  even 
although  man  was  made  in  the  very  image  of 
God,  he  failed  at  once  to  understand  Him  in 
this  character,  just  as  is  still  the  case  with  the 
children  of  men  in  relation  to  their  parents;  and 
failed  to  stand  the  trial  necessary  to  secure  the 
standing  of  sonship  in  which  only  he  could  ap- 
preciate God  as   Father.     Down   through   the 


150     Bible  Studies  on  Sanctification 


. 


ngos  Iho  lijijht  shone  in  the  dnrknoss,  but  not 
until  tho  incjirnntion  of  His  ot(^rnul  Word  nnd 
the  mmiift^Htation  of  Jesus  did  it  receive  full 
expresHion.  And  ns  it  bolcMi^ed  to  «Te8U8  to  be 
the  li^ht  of  the  world,  so  with  Him  came  the 
time  to  require  tho  forninl  acknowledgment  and 
worship  of  God  as  Father.  But  Jesus  is  careful 
that  the  fulness  of  the  revelation  of  the  divine 
love  and  the  consequent  increasing  nearness  in 
which  it  brings  God,  shall  not  result  in  any 
lowering  of  the  majesty  and  claims  of  the  Father. 
He  must  be  prayed  to  and  worshiped  and  served 
as  God,  and  this  is  the  spirit  of  true  waiting, 
*'  Our  Father  who  art  in  heaven.  Hallowed  be 
Thy  name;  Thy  kingdom  come:  Thy  will  be 
done  on  earth,  etc."  It  is  only  by  trusting, 
obeying,  and  reverencing  Him  as  our  Father  in 
heaven  that  we  can  prove  the  truth  of  His  Gos- 
pel and  be  in  a  position  to  claim  family  rela- 
tionship to  Him  with  Jesus.  Then  we  must 
become  perfect  after  the  exemple  of  His  per- 
fectness  in  love  and  forgiveness. 

Sanctification  requires  that  the  claims  of 
Jesus  for  Himself  be  duly  recognized.  His 
title  as  Son  of  God  is  a  title  both  of  real  re- 
lation and  of  representation.  It  implies  not 
only  likeness  to  God  such  as  fits  for  revealing 
Him,  but  administration  for  God.  For  the 
Father  loveth  the  Son,  and  showeth  Him  all 
things  that  Himself  doeth;  and  what  things 
soever  He  doeth,   these  also  the  Son  doeth  in 


God's  Method  of  Sanctification     151 

liko  mainior.  Even  tho  works  of  (luickc^niii^ 
whom  IIo  will  and  oxocutiii^  all  jud^iiuiii,  tho 
Father  has  given  to  the  Son;  that  all  may 
honour  tlie  Son  vwn  as  thoy  honour  tho  Fathor. 
ilo  that  honouroth  not  the  Son  honoureth  not  the 
Father  who  sent  Him:  therefore,  to  believe  on 
Him  whom  He  hath  sent  and  to  whom,  as  sent 
by  Him,  He  bore  constant  witness  in  mighty 
signs  and  wonders,  is  the  work  which  God  now 
requires  of  men  if  they  would  realize  Sanctifi- 
cation in  separation  to  God  and  union  with 
Him,  and  spiritual  nourishment  and  growth 
unto  the  stature  of  the  perfect  man  in  that 
union.  Only  in  Him  can  men  secure  the  food 
that  abideth  unto  eternal  life;  food  w^hich 
the  Father,  even  God,  has  commissioned  the 
Son  to  give  unto  the  world.  "  For  My  Father 
giveth  you  the  true  bread  from  heaven.  I  am 
the  bread  of  life:  he  that  cometh  to  Me  shall 
not  hunger  and  he  that  believeth  on  Me  shall 
never  thirst.  For  I  came  down  from  heaven, 
not  to  do  Mine  own  will  but  the  will  of  Him 
that  sent  Me.  And  this  is  the  will  of  Him 
that  sent  Me,  that  of  all  that  which  He  hath 
given  Me  I  should  lose  nothing,  but  should 
raise  it  up  at  the  last  day.  As  the  living 
Father  hath  sent  Me  and  I  live  by  the  Father: 
so  he  that  eateth  Me  shall  live  by  Me."  As  the 
Son  of  God,  sent  to  give  life  unto  the  world,  He 
is  the  door  of  the  Father's  sheep-fold,  by  whom 
if  anyone  enters  in  he  shall  be  saved  and  shall 


i      'I 


15a        Bible  Studies  on  Sanctification 

po  in  nnd  out  niul  find  protection  by  ni^ht  and 
pasture  by  dny.  He  is  the  Father's  good  shep- 
herd who  knows  His  own  and  whoso  own  know 
Him,  even  as  tlie  Father  knows  Him  and  He 
knows  the  Father:  and  He  lays  down  His 
life  for  the  sheep.  "  Therefore  doth  My  Father 
love  Me,  because  I  lay  down  My  life  that  I 
might  take  it  again.  No  one  taketh  it  from 
Me,  but  I  lay  it  down  of  Myself.  I  have  power 
(authority)  to  lay  it  down,  and  I  have  power 
(authority)  to  take  it  again.  This  command- 
ment have  I  received  of  My  Father."  As  rep- 
resenting God,  He  had  it  in  commandment 
from  Him,  not  only  to  reveal  His  fatherly 
love  in  general,  but  also  to  fulfil  all  those 
gracious  assurances  given  by  the  Lord  in 
the  past  in  promise,  type,  or  symbol;  to 
bring  in  the  promised  everlasting  right- 
eousness and  effect  a  complete  and  eternal 
redemption. 

But  Jesus  was  also  the  Son  of  Man.  This 
also  is  a  title  of  real  and  of  representative 
relationship.  He  was  born  of  woman,  there- 
fore He  was  a  real  man.  But  He  was  more 
than  a  man:  He  was  the  Son  of  God  in  our 
nature  and  the  visible  Head  of  regenerated 
humanity,  the  true  representative  of  man. 
As  the  Son  of  Man  He  represented  man  in 
His  person,  life  and  death,  in  His  relation  to 
both  God  and  man.  This  relation  was  not 
only  legal  but  vital    also.    For    the    seed    of 


God's   Method  of  Sanctification     153 

promiH(^  is  on(\  nnd  Jchuh  \h  llu>  ('(miUt  of 
that  inyHtcrioim  orii^iu'HH  iti  whicli  God  nml 
mail  is  included.  In  ITiiii  tho  otcrnal  Word 
of  Ood  bi'cnmo  tlosh.  In  so  becoming,  or  in 
this  ^cncrtiH,  II(^  brou/^lit  our  naturo  into 
personal  relationship  or  union  with  the  Creator 
of  all  thin;(K  and  undertook  to  develop  that 
nature  into  the  measure  of  the  stature  of  the 
fulness  of  Christ  and  into  participation  in 
the  f?lory  of  God.  That  He  did  not  regard 
Himself  as  an  individual  merely  but  also 
as  the  Head  of  the  race — of  all  true  hu- 
manity, is  clearly  expressed  in  his  claim,  "I 
am  the  true  vine  and  My  Father  is  the 
husbandman.  Every  branch  in  Me  which 
bringeth  not  forth  fruit,  He  taketh  away, 
and  every  branch  which  bringeth  forth 
fruit,  He  cleanseth  it  that  it  may  bring  forth 
more  fruit.  I  am  the  Resurrection  and  the 
Life."  When,  therefore.  He  declares  to  the 
Father,  "  I  glorified  Thee  on  the  earth,  having 
accomplished  the  work  which  Thou  gavest 
Me  to  do,"  thus  doing  successfully  what  the 
Lord  had  been  long  sanctifying  the  covenant 
seed  to  do,  we  must  regard  Him  as  speaking 
in  His  representative  capacity  as  the  Head 
of  His  people.  So  also  when  He  says,  "  For 
their  sakes  I  sanctify  Myself  that  they  also 
may  be  sanctified  in  truth."  He  sanctified 
Himself  in  a  daily  and  complete  surrender 
of  Himself  to  God  as  each  new  act  of  obedience 


I 


154     Bible  Studies  on  Sanctification 


1 


• 


nnd  flclf  (lonial  wafl  onWvd  for.  And  when  TTo 
was  perfected  throuj^li  Hutforinj^  in  tlm  final, 
full  BUiTondor  of  His  l»fo  to  God  for  uh,  wo 
also  woro  Hanctilicd  in  our  Head.  "When 
He  Cometh  in  the  world,  He  Hailh,  Lo,  I  am 
come  to  do  Thy  will,  O  God,  in  the  which 
will  wo  have  been  sanctified  throu^Ii  the 
offering  of  the  body  of  Jesus  Christ  once  for 
all."  Life  for  man  under  the  Law,  as  a  scheme 
of  Sanctification,  ended  in  the  death  of  Jesus 
Christ  to  sin  and  the  Law  followed  by  a  trium- 
phant .  3Surrection  into  newness  of  life.  "  I  lay 
down  My  life,"  said  Jesus,  "  thnl  T  may  take  it 
again."  And  Paul  wrote  to  the  beloved  of 
God  in  Rome,  "  We  are  not  under  law  but  under 
grace;  ye  were  made  dead  to  the  law  through 
the  body  of  Christ;  that  ye  should  be  joined  to 
another,  even  to  Him  who  was  raised  from  the 
dead,  that  ye  might  bring  forth  fruit  unto  God. 
I  through  the  law  died  unto  the  law,  that  I 
might  live  unto  God.  I  have  been  crucified 
with  Christ;  yet  I  live;  and  yet  no  longer  I,  but 
Christ  liveth  in  me:  and  that  life  which  I  now 
live  in  the  flesh  I  live  in  faith,  the  faith  which 
is  of  the  Son  of  God,  who  loved  mo  and  gave 
Himself  for  me."  Paul  writes  to  the  Churches 
of  Galatia  that  he  received  the  Gospel  which  he 
preached  with  its  doctrine  of  the  Church  as  the 
body  of  Christ,  of  the  seed  of  Abraham  as  one — 
one  man  in  Christ  Jesus,  through  revelation  of 
Jesus  Christ.    But  this  oneness  does  not  exempt 


God's  Method  of  Sanctification     155 

iifl  from  HufTi'rinj^'  in  tln»  1\vh\\.  On  tho  otlh-r 
liand,  it  niakcH  il  mrcssary  that  wt;  do  ho  (Matt. 
l(i:  2;J-2(J;  .John  12:  21  2C>). 

TUE   MINISTRY   OF   Tilt:    HOLY   8PIUIT 

Jesus  nlHo  rocoj^niizt'd  the  individuality  of 
men,  and  taught  thtMr  pcrnonal  rcHpoiiHibility 
and  thoir  need  of  a  pciHonal  Hcparation  to,  and 
uiuon  with,  God.  Ht3  n^^'ardcil  His  word  as 
tho  Hcod  ffom  which  thci  kinj^'dom  of  hcavt^ii 
grows  up  in  all  who  hoar  and  undorstand  it. 
For  as  thi^  oarth  bringt'th  forth  fruit  of  itself — 
lirst  the  blade,  then  tho  oar,  and  finally  tho  full 
corn  in  tho  ear;  so  it  is  with  the  heart.  It  was 
made  for  truth  and  love  and  righteousness,  and 
these  will  ever  appear  as  the  harvest  from  tho 
word  sown  wherever  it  is  received  in  its  true  char- 
acter as  the  word  of  God.  This  personal  work  is 
also  the  work  of  "the  Loud  that  sanctifieth"; 
but  it  did  not  pertain  specially  to  the  work  of 
Chrisfs  earthly  ministry.  So  that  we  have 
still  the  same  api)arent  paradox  as  we  are  famil- 
iar with  under  the  Old  Covenant.  The  Lord 
sanctified  Israel,  and  yet  it  remained  for  them  to 
sanctify  themselves,  and  He  continued  to  work 
as  the  Lord  ivho  is  s(uich'f)jing  them.  The  Fa- 
ther sanctified  Jesus  when  Ho  sent  Him  forth 
into  the  world,  and  yet  it  remained  for  Jesus  to 
sanctify  Himself,  and,  in  His  work,  the  Father's 
work  of  perfecting  Tprogressed  to  completion. 
So  now,  although  we  have  been  sanctified  by  the 


'\]\ 


? 


! 


1 


156     Bible  Studies  on  Siinctificatton 

ofTt'iin^;  of  lln'  Ixuly  of  .Ithuh  ('lnlHt  onci'  for  all, 
liny,  lmv«'  Immui  iH'rfcctpd  forovrr  i\h  wornliiiMTH 
( llt'l).  10:  10,  II),  yet  w(*  nn^  Htill  **  IImmh  who  iiro 
IxMii^' Hani'tiru'(f  (a  prcHcnt  parturipio  paHHivo). 
The  **Haii(!tilicatioii  of  tlii' Spirit"  iHan  intornal, 
propjroHHJvj*  work. 

From  the  firnt  pn^cc*  of  i\w.  \V\\A^^  tho  activity 
of  tlu^  Spirit  of  (iod  fiH  tlu»  rllicicrit  a^t'iit  of  tlio 
(jrodhcad,  as  that  of  tlu^  word  of  (iod,  as  tho 
nu'diatorial  a^^rnt,  is  rccro^'iiizi'd.  Ah  Ho  was  ac- 
tive in  the  ^(MU'ration  of  tlu^  world,  ho  Ht^  Ih  a(% 
tivo  all  alon;^'  tho  i)r')^roHH  of  th«»  work  of  Saii(;tifi- 
cation,  whic;h,  (>Hpocially  nincc  tho  fjdl  of  man,  liaH 
boon  now  creation  work,  llo  it  is  who  (pialiHod 
M0HO8  ns  proi)het  and  lawgiver  to  Israol,  who 
ondowod  Btzalool  with  tho  wiwlom  and  un- 
derstnndinpj  and  knowlod^o  to  divino  and  frame 
the  workmanHhip  of  tho  tabornaclo,  who  (piali- 
fied  the  seventy  oldors  to  share  with  Mosos 
the  work  of  administration,  who  qualified 
judges  and  kin^s  to  rule,  and  prophets  to  re 
veal  the  will  of  God  or  apply  His  revelations 
and  blessings  in  the  changing  circumstances 
of  history,  and  instructed  His  people;  who  pre- 
pared for  Christ  a  body  and  clothed  Him  with 
power  for  His  work  when  tho  time  came  for  en- 
tering: on  it  (Lnkol:.*i5;  4:1,  14).  But  now 
when  the  personal  niiniKtry  of  Jesus  is  fulfilled 
in  the  world  and  tho  New  Covenant  is  intro- 
duced, He  must  come  to  the  front  as  the  Spirit 
of  the  Father  and  of  the  Sonj  and  the  work  of 


# 


God's   Method  of  S;ifictiric:ition     157 

SaiuMi  float  ion  brcoriirrt  "th«»  Ranciincatioii  of 
tlu»  Spirit"  who  in  lu'iKM'foilli  tljo  //'>///  Spirit. 
Thf  luiiiiHtry  of  the  Spirit  uiuh'r  tht^  Now  (%»vi?- 
tmtit,  tht'r»'fon»,  now  nMiuiroH  to  !)«•  coMHidcrrd 
iind  ri'co^;iii/r(l  hy  im  with  v«'ry  particuhir  (5un», 
Hinco  th(>  new  (liHp<*nHation  in  chanictcriHtically 
spiritual- un(h»r  tho  direct  niinihtry  of  tho 
IToly  Spirit.  Thim  the  nuitti;r  \h  (♦xprcKwly  and 
formally  placed  bcforo  uh  by  Johuh  IliniHt'lf, 
"  Verily,  verily,  I  Hay  unto  you,  ho  that  bo- 
lieveth  on  Me,  tho  workH  that  1  do  Hhall  he  do 
also;  and  ^ijreater  workH  than  thcHo  Hhall  he  do, 
because  1  (jo  unto  the  Father.  And  whatnoever 
yo  shall  ank  in  My  name,  that  will  I  do,  that 
the  Father  may  be  glorified  in  tho  Son.  If  yo 
Hhftll  aHk  Me  (uijjthtnfj  in  Mtj  name,  thdi  will  I 
do.  If  yo  love  Me,  yo  will  keep  My  command- 
ments. And  I  will  pray  tho  Father,  and  He 
will  jifive  you  another  Comforter^  that  lie  may 
ho  with  you  forever,  even  tho  Spirit  of  truth: 
whom  tho  world  cannot  roceivo;  for  it  beh(jldeth 
Him  not,  neither  knoweth  Him:  yo  know  Ilim, 
for  He  ahideth  with  you,  and  shall  he  in  you. 
It  is  expedient  for  you  that  I  ^o  away:  for  if  I 
go  not  away,  tho  Comforter  will  not  como  unto 
you;  if  I  go,  I  will  send  Him  unto  you.  And 
He,  when  Ho  is  como,  will  convict  tho  world  in 
respect  of  sin,  and  of  righteousness,  and  of 
judgment:  of  sin,  because  they  bolievo  not  on 
Me;  of  righteousness,  because  I  go  to  the  Fa- 
ther, and  ye  behold  Me  no  more;  of   judgment, 


i!lll!l 


158     BiMc  Studies  on  Sanctificatlon 

iMOanse  tho  prinrn  of  ihiH  world  luith  boen 
jud^od.  I  Iwivt^  yot  iimriy  thiti^H  to  Hiiy  unto 
you,  but  y<>  cannot  bear  tlicui  now.  llowbiMt 
wlion  ll<\  tli(>  Spirit  of  truth,  \h  corno,  H(>  will 
^uid(«  you  into  all  truth:  for  Ho  hIuiII  not  HjM'ak 
from  lliniriolf;  but  wluit  thin^'H  Ho<*V(*r  \U)  Hhall 
hear,  thcHo  Hhall  Ifc  H|)<wik:  and  ![(>  hhall  dn<;laro 
unto  you  th(^  thln^H  that  aro  to  coino.  H(>  hIwiII 
glorify  Mc:  for  IIo  Hhall  takt^  of  Mint*,  and  Hhall 
doclnn*  it  unto  you.  And  in  that  day  yo  sliall 
ftfik  Mo  nothin^^.  Vorily,  vt»rily,  I  say  unto 
you,  If  y«  nliall  ask  anythinj^  of  tho  Father, 
He  will  j^ivo  it  you  in  My  nanio.'' 

Sucli  plain  and  solomti  doclarations  surely  re- 
quire tho  Chundi  to  wait  on  tln^  niiniHtry  of  the 
Hpirit,  (1)  as  exercimul  in  tho  niiniHtry  whose 
tenchin^H  cotnploto  tho  Voluino  of  Innpiration, 
(2)  as  exoroinod  continually  in  tho  Church  "  for 
the  porfoctinj^  of  tho  HaintH,  unto  tho  work  of 
ministorinjjf,  unto  tho  buildin^ij  up  of  tho  body 
of  Christ,"  (.*i)  as  Ho  is  tlu^  oarnost  of  our  in- 
heritanco  and  tho  living?  wator  that  sprinj^^s  up 
into  overlastinL?  life,  rofroshinjj^  tho  hoart,  en- 
lightening tho  eyos,  imparting  an  unflagging 
energy  to  wait  on  tho  Loud  and  do  and  sufTor 
His  will.  This  rich  possession  and  tho  satis- 
faction and  fruitfuln(?S8  that  accompany  it  are 
for  the  believer  who  knows  the  gift  of  God  and 
asks  for  it  (John  4:10,  14;  7:38,  39),  who 
abides  in  Jesus  and  has  His  word  abiding  in 
him  (John  15:5-7). 


God's  Method  of  Sunctilication 


'59 


Uoforo  •*  l«»nvinK  the  worM  iirul  j^oinjjj  unto 
tho  FatluT,"  .r»»HiiH  iiiHtitwtt'd  two  Bytiiholical 
onlitinn('(*H  which  havo  n  diroct  luuiriiiK  on  my 
Hnl)jo(;t,  and  which  ou^lit  to  bo  ruvurently 
olmcrvcd  in  tho  intorcHt  of  thoir  relation  and 
aim.  First,  the  Lord'h  Supper,  to  cotnmcrno- 
rato  an<l  to  tcHtify  (I)  TTin  death  for  the  remis- 
Hion  or  purification  of  ninH,  (2)  the  ratification 
of  th(^  New  Covtjnant  in  ITiH  hlocxl,  (.'{)  our 
helievinjjf  and  covenant  communion  with  llim 
in  lliH  IxKly  and  bhuxl,  (4)  our  confuhmce  in 
HiH  all  Hu(Iici(M»cy  aH  our  Sanctifier  and  in  Ilia 
comin^ijnjjfain  Jiccordin^^  to  HiH  promiHe.  Sccondf 
l^apiism,  HH  a  Hervicc^  of  formal  covenant  initia- 
tion into  tli(»  faith,  worship  and  fiervico  of  God 
in  ITiw  New  Oov<Miant  charact<»r  as  Father,  Son, 
and  Holy  Spirit.  Tho  words  of  inntitution  are 
exceedingly  expreHHivo  and  impreBsivo,  "  (ioinpf 
forth,  dinciph^  all  tlu^  nations  into  the  name  of 
the  Father,  and  of  tho  Son,  and  of  tho  Holy 
Spirit,  teachinj^  them  to  observe  all  whatsoever 
I  commanded  you:  and,  lo,  I  nm  with  you  all 
tho  days  until  tho  consummation  of  tho  world 
(a^ro,  time  world)"  (Gen.  12:  3;  Ps.  22:  27). 
Tlu^so  ordinances  rex)re8ent  tho  New  Testament 
or  Gospel  Church  as  a  community  of  the  disci- 
pled  families  of  the  nations  (Gen.  12:  3;  17:  7; 
Acts  2:^8,  :]1);  11:  14;  10:  ni-m)  in  tho  school 
of  Christ,  under  a  covenant  charter  sealed  with 
His  blood  as  blood  of  expiaticm  or  purification 
and  of  covenant,  and  securing  forgiveness  of  sins 


i;    I 


iilliii 


• 


1 60     Bible  Studies  on  Sanctification 

and  life  everlasting  to  all  who  live  in  fellowship 
with  Him  as  crucified  and  risen.  It  has  preachers 
and  teachers  duly  commissioned  and  under  the 
strictest  charj^e  of  fidelity  to  Jesus,  to  whom  all 
authority  in  heaven  and  earth  is  given;  and  its 
training  is  for  intelligent,  loyal,  hopeful,  self' 
sacrificing  service  of  Jesus. 

It  ought  to  be  carefully  considered  that  both 
sacraments  direct  attention  to  the  death  and 
resurrection  of  Jesus  Clu-ist  and  our  union  with 
Him  in  His  death  and  resurrection  as  the 
foundation  of  our  hope;  while  Baptism,  from  its 
relation  to  the  baptism  which  Christ  was  Him- 
self to  administer,  directs  attention  to  the  Holy 
Spirit  as  He  by  whom  we  are  made  partakers  of 
Chris "s  life  and  fulness,  and  ere  qualified  for 
following  Him  in  a  life  modelled  after  His. 
These  are  points  that  could  not  be  satisfactorily 
dealt  with  in  the  public  teaching  of  Jesus.  In- 
deed, even  His  disciples  could  not  yet  receive 
profit  from  such  references  as  He  could  make  to 
His  death  and  resurrection  (see  Mark  8:  81-33: 
9:  9,  10,  81,  82).  Hence  the  supplementary 
teaching  on  these  and  related  points  during  "  the 
forty  days"  (note  particularly  Luke  24:  5-8, 
25-27,  44-53;  Acts  1:  1-5,  20-22).  But  even 
Luke  gives  us  little  informatio  n  and  leaves  us 
to  gather  the  details  of  this  added  teaching  from 
the  preaching  and  letters  of  the  apostles,  in 
which  His  death  and  resurrection  and  our  union 
with  Him  as   dead  and  risen  receive  special 


-  ,1 


God*s  Method  of  Sanctification     i6i 


prominence.  It  must  not  be  overlooked  that 
tho  ovfinjjjo lists  do  not  profess  to  ^ive  the  whole 
G()sx)ol.  Their  proposed  work  ended  with  the 
record  of  the  Ascension.  The  first  Gospel 
claims  to  be  only  "  The  book  of  the  genesis  of 
Josiis  Christ";  the  second,  "The  hcginning  of 
the  Gospel  of  Jesus  Christ";  tho  third,  "An 
orderly  declaration  of  those  things  which  are 
most  surely  believed  among  us — of  all  that  Jesus 
began  both  to  do  and  to  teach  until  the  day  on 
which  He  was  taken  up,  etc";  while  the 
fourth  exi:)ressly  relates  the  words  of  Jesns, 
declaring  His  inability  to  communicate  per- 
sonally all  He  had  to  say  because  of  their  weak- 
ness, and  referring  to  the  Holy  Spirit  as  the 
teacher  who  was  to  teach  all  things.  The 
evangelists  dealt  only  with  Christ  in  His  prog- 
ress in  becoming  a  complete  Saviour.  It  re- 
mained for  the  ministry  which  Ho  appointed  to 
set  forth  Christ  in  the  life  of  His  people,  into 
which  He  can  enter  only  through  faith  in  Him 
and  union  with  Him,  in  faith  in  His  death  and 
resurrection.  The  revelation  of  the  secret  of 
the  Christ' life  belongs  also  to  the  Gospel: 
and  this  revelation  Jesus  completed  by  the 
teaching  of  the  Holy  Spirit. 

According  to  Jesus,  the  ethics  of  "  The  Law  " 
is  summed  up  in  the  two  great  commandments, 
"  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy 
mind,"  and  "  Thou  shalt  love  thy  neighbour  as 


'J 


1  I 


162     Bible  Studies  on   SanctiHcation 

thyself."  But  the  ethics  of  the  Gospel  carries 
the  requirement  still  hi^'her,  "  A  new  command- 
ment I  ^ive  unto  you,  That  ye  love  one 
another;  even  as  I  have  loved  you,  that  ye  also 
love  one  another."  On  this  requirement  John 
has  this  note,  "  Hereby  know  we  love,  because 
He  laid,  down  His  life  for  us:  and  we  ou^ht  to 
lay  down  our  lives  for  the  brethren"  (cf.  Matt. 
16:  24-26;  Luke  14:  25-35). 


THE   NEW   TESTAMENT   WRITERS 


content  themselves  with  either  exhibiting  the 
teaching  of  Jesus  in  word  and  work,  so  far  as 
they  deemed  necessary,  as  setting  forth  the  Gos- 
pel way  of  Sanctification,  as  in  tne  case  of  the 
evangelists;  or  building  on  or  applying  His 
teaching;  which  is  generally  assumed  to  have 
been  made  known  prior  to  the  date  of  writing, 
as  the  respective  cases  may  require,  as  in  the 
Epistles.  Only  two  New  Testament  wnters  at- 
tempt to  reduce  the  Gospel  to  a  system.  One 
of  these — the  author  of  the  Epistle  to  the  He- 
brews, exhibits  the  Gospel  as  simply  a  scheme 
of  Sanctification — the  fulfilment  of  Old  Testa- 
ment promise  and  type,  particularly  as  con- 
tained in  "  The  Law."  Jesus  is  our  Sanctifier, 
the  great  High  Priest  over  the  house  of  God. 
He  is  the  Son  of  God  by  whom  He  made  the 
worlds  and  is  now  speaking  to  us.  Because  of 
the  suffering   of  death,  He  was  made  a  little 


God's  Method  of  Sanctification    163 

lower  than  the  nn^els,  that,  by  the  ^race  of  God, 
He  might  tnsto  death  for  every  man  and  thus 
rescue  men  from  the  realm  of  death  and  bring 
them,  now  sanctified,  by  His  sacrifice  of  pro- 
pitiation, as  the  Captain  of  their  salvation,  to 
glory.  Ho  is,  therefore,  greater  than  Moses 
and  Joshua  and  Aaron:  for  He  is  not  a  serv- 
ant in  God's  house  like  Moses,  but  a  Son  over 
it  with  all  the  resources  of  His  Father  to  insure 
success  in  building  and  administration.  Nor  is 
He,  like  Joshua  and  Aaron,  a  mortal,  sinful  man, 
with  only  the  time  and  resources  of  men  at  their 
disposal:  but  although  a  real  man,  exposed  to 
the  temptations  of  men,  suffering  more  than  man 
could  endure,  and  constrained  to  offer  up  for 
Himself  prayers  and  supplications  with  strong 
crying  and  tears  anto  Him  who  is  able  to 
save  Him  from  death;  yet,  as  He  began,  so  He 
continued — holy,  guileless,  undefiled,  separated 
from  sinners.  And  bringing  to  His  high  priestly 
ofl5ce  the  power  of  a  divine  and  therefore  end- 
less life.  He  offered  Himself  without  spot  to 
God  through  an  eternal  spirit.  And  as  His  blood 
is  that  of  a  covenant  sacrifice,  He  has  secured 
for  us  not  only  eternal  purification  but  eternal 
covenant  -elation.  Finally,  as  He  oflBciated  not 
in  a  worla  y  sanctuary,  nor  in  the  sphere  of 
merely  woi  dly  and  temporal  relations,  but  in 
the  sphere  of  the  spiritual,  tlie  heavenly,  and 
the  eternal.  He  passed  on  with  His  own  blood 
into  heaven  itself,  there  to  appear  before  God 


fill!! 


nimviroiBir 


1 

164     Bible  Studies  on  Sanctlfication 

for  us-  n  Hij^'h  Priest  forever  after  the  order  of 
MelcliiBedec,  and  gnve  to  i.s  His  bijj^h  priestly 
blossiii^'  not  in  n  form  of  words,  as  Aaron  did, 
but  in  the  person  of  the  Spirit  of  grace  by  whom 
also  He  np[)lie8  His  l)lood;  not  to  our  bodies  and 
garments,  but  to  our  conscience  and  heart.  The 
reference  to  a  Melchisedec  priesthood  is  made 
not  merely  because  Melchisedec  appears  in 
Bible  history  "without  father,  without  mother, 
without  descent,  without  beginning  of  days  or 
end  of  life,"  but  also  and  particularly  because 
he  is  introduced  as  a  king  and  a  priest  of  God 
Most  High — being  according  to  His  name  and 
office.  King  of  Righteousness,  and  King  of  Peace; 
and  it  is  founded  on  the  assumption  which  runs 
through  the  Scriptures  that  the  position  of 
a  royal  priesthood  is  the  highest  attainable.  It 
is  the  position  assured  to  Israel  if  they  would 
keep  the  covenant.  "Ye  shall  be  a  peculiar 
treasure  unto  Me  above  all  peoples,  and  a  royal 
priesthood  (or  a  kingdom  of  priests),  and  a 
holy  nation  "  (Ex.  19:  5,  6;  cf.  Rev.  1:  6;  5:  10). 
Now%  therefore,  as  our  Sanctifier,  the  Mediator 
of  the  new  and  better  covenant,  has  sanctified 
us  and  entered  us  into  covenant  with  God, 
there  is  no  longer  reason  why,  like  Israel  at 
Sinai,  we  who  are  partakers  of  the  heavenly 
calling,  should  stand  afar  off  and  entreat  for  an 
earthly  mediator  or  priesthood  to  hear  for  ub 
and  deliver  the  Lord's  message  to  us.  It  is  our 
privilege  and  duty,   as  the  house  of  God  over 


God's  Method  of  Sanctification     165 

whic.li  Josns  in  Great  PricHt,  to  rocoi^'iiizo 
tho  priestly  poHitioii  jiHHuriHl  to  tlic^  Lord's 
I)(5oplo  nml  to  coiiio  to  God  by  tho  l)lood  of 
Jesus,  by  the  new  nnd  living  way  which  He 
dedicated  for  us  throu^'h  the  veil  of  Hin  flenh, 
nnd  therefore  through  the  sacrifice  of  the  flesh 
in  us  through  our  union  with  Him  in  His  death. 
Let  us,  therefore,  draw  near  with  a  true  heart 
and  in  full  assurance  of  faith,  holding  fast  and 
confessing  our  hope,  constant  in  love  and  good 
words,  assembling  together  and  encouraging 
each  other.  But  we  may  not  forget  the  past 
with  its  lessons  of  trial,  unfaithfulness  and 
judgment;  and  that  it  is  only  in  faith  that  men 
have  ever  attained  a  good  record.  We  have  our 
race  to  run  in  the  presence  of  all  those  witnesses 
nnd  with  the  example  of  Jesus.  Our  heavenly 
Father  still  chastises  His  children  that  they  may 
be  partakers  of  His  holiness.  He  is  the  same 
consuming  fire;  He  has  gathered  us  unto  Mount 
Zion  and  speaks  to  us  from  heaven:  to  fail  in 
our  present  privileged  position  is  to  fail  utterly 
and  hopelessly.  But  Jesus  is  the  same  yester- 
day, to=day  and  forever.  Let  us  go  forth  to 
Him  still  rejected  by  the  world.  Let  us  wait 
on  our  own  altar,  offering  up  constantly  through 
Him  the  acceptable  sacrifices  of  praise  to  God, 
of  good  works  and  communicating  of  our  sub- 
stance. Remembering  your  leaders  of  the 
past,  their  faith,  self-denying  service  and  tri- 
umphant death,  submit  to  those  who  now  rule 


i' 

1 

1      • 

ml 

i 


i66     Bihle  Studies  on  Sanctification 

ovtT  you  uiulcr  n  Ronso  of  ihcir  accountability  to 
God;  "And  tlio  (jlod  of  Pcaco  will  perfect  you 
unto  every  ^ood  work,  workinfj;  in  you  that 
which  \H  well  i)loaBing  in  His  sight,  through 
JcBUs  Christ." 

In  this  cpintlo  we  hnvo  set  forth  the  thoughts 
which  undi'ilie  all  the  writings  of  the  Now 
Testament.  Jesus  Christ  and  His  work  take 
the  place  in  God's  scheme  of  Sanctification  of 
the  typical  persons  and  prescribed  services  of 
"  The  Law,"  and  we  wait  on  God  through  Him 
in  whom  He  now  speaks  to  us,  face  to  face. 

THE  BROTHERS  JAMES  AND  JUDB 

are  the  only  New  Testament  writers  who  do  not 
formally  refer  to  Christ's  work  of  propitiation 
as  the  groundwork  of  our  Sanctification.  Both 
assume  that  their  readers  are  already  acquainted 
with  the  Gospel  story,  and  give  only  practical 
counsels  in  the  interest  of  holiness,  which 
James  formally  recognizes  as  wholeness,  per- 
fectness — the  attainment  of  the  ideal  of  man- 
hood. Jude  recognizes  Christians  as  beloved 
of  God,  saints  or  sanctified  persons  brought 
into  this  relation  by  being  "called,"  and  kept 
for  Jesus  Christ,  our  only  Master  and  Lord  by 
the  only  God  our  Saviour,  who  is  able  to  guard 
them  from  stumbling  and  to  set  them  before  the 
presence  of  His  glory  without  blemish,  in  ex- 
ceeding joy.    But  they  should  remember  the 


God's  Method  of  Sanctificatiori     167 

words  ftpokoii  Ixjforo  by  the  apoHtli^H  of  our 
Lord  Jobuh  OhriHt,  wnrnin^'  of  tcachorH  in  tho 
last  days  who  would  not  hav(i  tht^  Spirit,  but 
would  speak  and  livo  ru  (hording  to  tho  diotatoH 
of  the  natural  mind.  "  But  yo,  b(>lov(«d,  build- 
ing up  yourselves  on  your  most  holy  faith,  pray- 
ing in  the  Holy  Spirit,  keep  yoursc'lvos  in  tho 
love  of  God,  looking  for  tho  mtjrcy  of  our  Lord 
Jesus  Christ  unto  eternal  life.  And  on  some 
have  mercy,  who  are  in  doubt;  and  some  save, 
snatching  them  out  of  tho  fire;  and  on  some 
have  mercy  with  fear;  hating  even  the  garment 
spotted  by  the  flesh"  (Jude  20-23). 

To  James,  Christians  are  brethren  brought 
forth  into  this  relation  by  tho  word  of  truth, 
through  the  faith  of  the  Lord  Jesus  Christ  of 
glory.  This  faith  is  fruitful  in  works  of  love 
without  respect  of  persons,  and  is  perfected 
therein.  It  worketh  also  brave  endurance  un- 
der trials  through  oppositions,  persecutions  and 
waiting  for  the  delayed  fulfilment  of  the  prom- 
ises and  the  coming  of  the  Lord.  They  need 
wisdom — not  the  kind  which  belongs  to  the 
natural  mind  and  is  worldly  and  ready  to  serve 
the  wrath  and  the  lusts  of  men,  but  the  wisdom 
that  is  from  above  and  is  first  pure,  then  peacea- 
ble, gentle,  easy  to  be  entreated,  full  of  mercy 
and  good  fruits,  without  partiality,  without  hy- 
pocrisy. For  this  wisdom  and  all  help  needed 
from  God,  ask  in  faith,  nothing  doubting.  God 
freely  gives  more  grace  to  him  who  does  not 


w 


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; 


1^8     Bible  Studies  on  Sanctification 

vnoillato  in  his  confulonco  botwcMm  God  /iiid  tho 
world.  The  Spirit  which  1I«'  nindo  to  dwell  in 
UM,  h)n^(('tli  for  th(^  full  poHHc^HHioii  and  control 
of  us,  cwon  to  jealousy.  *' Wherefore  puttinj^ 
away  all  filthinoss  and  overflowing^  of  wicked- 
ness, receive  with  inet^kness  th«;  implanted  word 
which  is  able  to  save  your  souls."  Continue  in 
it  and  live  it  out.  Don't  be  anxioas  to  be  teach- 
ers. Guard  tho  ton^^ue  which  causes  all  to 
stumble.  Don't  bo  independent;  say,  '*  If  tho 
Lord  will."  Don't  swear  by  any  manner  of  oath : 
but  lot  your  yea  be  yea  and  your  nay,  nay.  "My 
brethren,  if  any  amon^  you  do  err  from  the 
truth  and  one  convert  him;  let  him  know  that 
he  who  converteth  (or  bringeth  back)  a  sinner 
from  tho  error  of  his  way  shall  save  his  soul 
from  death,  and  shall  cover  a    multitude    of 


)) 


sins. 

James,  like  Paul,  in  adaptation  to  the  habit 
of  his  Jewish  brethren,  contemplated  God's 
work  of  Sanctification  in  its  relation  to,  or  as  a 
work  of.  Justification.  Having  in  view  tho 
habit  of  his  brethren  to  regard  God's  require- 
ments in  an  external  way  only  and  not  as  bind- 
ing the  very  inward  life,  he  is  suspicious  of  tho 
formula,  "  justified  by  faith."  The  faith  which 
the  Gospel  requires  for  Justification  is  an  ac- 
tive, fruitful  principle  that  involves  a  changed 
attitude  towards  God  and  His  will.  It  is  the 
faith  of  our  Lord  Jesus  Christ.  Faith,  if  it 
have  not  works,  or  apart  from  works,  is  dead;  it 


God's   Method  of  Sanctification     i6y 

Ih  aryr  iillts  unprofitnl)!^.  Ah  i\\o  (iosprlH 
bhow,  vviHi  i\n)  (loiiioiiH  with  wIkjiii  •Jchuh  caino 
ill  ('otitnct  had  Honiuthiu^  rnoro  tlian  Huch  n 
faith,  for  thoy  foarcd  and  trcMubU'd  and  criod 
out.  It  waH  not  by  Hiich  faith  that  Abraham 
and  Rahab  wcro  juHtilicd.  Thoirs  wan  a  living, 
workinj^  faith  in  th(^  Loud,  that  pnictioally 
^raspod  His  iovo  and  ^ood  will  and  pnrpo.si?  of 
salvation,  and  wrou^^ht  in  thcni  to  disregard 
mcro  appoarancoH  that  Hocmod  to  stand  inunova- 
ble  in  tho  way  of  tho  fuKllnu^it  of  tlu*  promise, 
and  to  trust  thcmsilves  and  their  future  well- 
boinj^  and  welfare  to  His  faithfulness  and 
power,  and  to  do  just  what  tho  LoKD  required 
of  them  (cf.  Rom.  4:17-22). 

PETER 


makes  salvation  from  its  most  initial  stage  to 
belong  to  the  relation  and  charactor*determining 
sphere  of  Sanctifieation.  He  addresses  his 
readers  as  "elect  according  to  the  foreknowl- 
edge of  God  tho  Father,  in  Sanctijication  of  the 
Spirit,  unto  obedience  and  sprinkling  of  tho 
blood  of  Jesus  Christ."  Mark  the  difference 
in  the  statement  concerning  Sanctification  here, 
compared  with  those  in  the  Epistle  to  the  He- 
brews. In  the  latter,  Christianity  is  the  fulfil- 
ment of  "  The  Law,"  and  Jesus  being  the  oflScial 
Sanctifier  as  High  Priest,  the  reference  to  the 
Holy  Spirit  is  only  incidental.    Now,  the  minis- 


170     liihlc  Studies  on  Sanctification 

try  of  .It'HiiH  ChriHt  ih  rr^j^nrdcd  i\h  ncfortipliHlit'd 
ill  IIiH(l«>atli  atul  n'Hiini'ciioii  and  glorification 
(1  Pt'tiT  1:21):  Ih'  IwiH  ontcTi'd  into  IliH  j^lory, 
and  IIJH  final  nwrlation  awaitH  iho  accoinpliHh- 
nicnt,  of  tlic  ininJKtry  of  tlu<  *'  Holy  Spirit  m-nt 
forth  fioni  liravt'n,"  in  K'virij^  otToci  to  ChriHt'tt 
ncc()nii)IiHli('(l  Sanctitication.  P<»tt»r,  tln'rrforo, 
doals  with  Sanctiflcation  tm  it  rtdatoH  to  our  t»x- 
porirnco  and  duty,  ifl  Htill  in  proj^'rcHH,  and  bo- 
UmifH  (lirtH'tly  to  tho  dopartmout  of  tho  work 
and  miniHtry  of  tho  Spirit. 

ChriHtiann  »in^  hrt»tlirrn,  children  of  tlu^  God 
and  Father  of  our  Lokp  JesuH  ChriHt,  wlio  was 
foreknown  indeed  before  the  foundation  of  the 
world  as  tho  Lamb  of  God  doatinf"^  for  the  expia- 
tion of,  and  ro(U;niption  from,  our  sins,  although 
maiufested  at  tho  end  of  the  times.  They  are 
brought  into  this  relation  by  beiiij^  begotten 
again  through  the  Word  of  God,  which  liveth 
and  abidetli,  unto  a  living  hope  by  the  n^surrec- 
tion  of  Jesus  Chrit3t  from  the  dead,  unto  an  in- 
heritance incorruptible  and  undefiled  and  unfad- 
ing, reserved  in  heaven  for  those  who,  by  the 
power  of  God,  are  guarded  through  faith  unto  a 
salvation,  ready  to  be  revealed.  You  ought, 
therefore,  as  new-born  babes,  to  long  for  the 
spiritual  milk  which  is  without  guile  (in  con- 
trast with  the  guileful  teaching  of  the  false 
teachers  of  2  Peter  2),  that  ye  may  grow 
thereby  unto  salvation.  Ye  are  an  elect  race,  a 
royal  priesthood,  a  holy  nation,  a  people  for  God's 


God's   Method  of  Sanctification     171 

own  poHHrHHJoM,  thai  yv  my  hIiow  forth  1!hm»xci»1. 
IcncitHof  Him  whorall(<l  yoti  out  of  dnrkncHH 
into  IIIh  marvcloiiH  li^^ht.  ('l\io  Nrw  Tchtamcnt 
Cluirch  iH  thuH  tht^  trih^  iHrat^l  of  l^]x.  lU:  (>.)  in 
nil  your  rclatiorm  in  lift»,  aH  citizonR,  florvants, 
vvivcfl  or  huHhandH,  and  aH  ])r('thrrn,  livt^  8(M>ndy 
liv<*H.  Sanctify  in  your  heart  C/hrint  aH  Loi;i), 
Be  ready  to  ^•ivc  a  nalisfactory  roawon  for  your 
hope,  but  with  nn'okn»'HH  and  fear,  h/ivin^,' a  jj;oo<l 
conHcii'nc(».  Don't  bo  afraid  of  HutVrrinj^  for 
ri^j;ht«'ouHiM'SH'  Hak<»  nor  (M)unt  it  Htnmij:*'  if  you  aro 
called  to  HiilTcr;  for  ChrJHt  alno  Hudrrcd  for  fiins 
— the  ri^htt'ous  for  tho  unri^^htcouH,  that  Ho 
mi^ht  brinj^  us  to  Ood,  bcin^  put  to  death  in 
the  HohIi  but  (luirkciH'd  in  the  Spirit.  IU>  boro 
our  Hins  in  IliH  own  body  on  the  cross,  that  we, 
havinj^  died  unto  sins,  mi^^lit  live  unto  right- 
eousness. Have  His  mind  tlierefore  in  you,  that 
ye  may  no  lon^'(»r  live  in  the  tiesh  to  the  lusts  of 
men,  which  war  against  the  soul,  but  to  the  will 
of  God.  It  is  he  that  has  suffered  in  the  flesh 
that  has  ceaHcd  from  sin.  Let  none  of  you 
brinj^  sutrerin^  on  himself  by  evil-doin^.  Think 
of  the  ^lory  and  exceeding  joy  at  Christ's  ap- 
I^enring;  and  even  now  the  Spirit  of  ^lory  and 
of  God  rests  on  you  when  you  are  rei)roached  or 
suffer  for  His  name's  sake.  Let  the  elders  tend 
the  flock  of  God  amon^  you,  and  let  tlie  ytjunjj^er 
be  subject  to  the  elders.  Yea,  all  of  you  j^ird 
yourselves  with  humility  to  serve  one  another. 
Submit  yourselves  to  God  and  trust  Him  implic- 


'I  I 


111 


172     Uil)le  Studies  on  Sanctification 

itly:  H(>  can>H  for  you.  B<*  hoImi*  nixl  wnlcltful 
unto  prnyor:  rt^nint  lli«>  drvil,  MtriuifaHi  in  your 
faith.  Till'  ond  Ih  lu'ur:  Im'  f»TV»«rit  in  your  lovo 
nin()n^  youiHrlvt^H,  UHtii)/  hoHpitnlity  arui  mitdH. 
i(>rin^'  (>ncl)  liin  ^ift  an  a  Htcwnnl  of  tlu>  nwiidfold 
pfiacp  of  (ioii.  "And  tlu>  (iotl  uf  all  j^racf,  who 
callfd  you  unto  IMh  eternal  ^\ovy  in  (^hriHt, 
nftor  that  v«'  havr  Hutrnrd  a  litth^  whiK»,  Hhall 
IliinHt'If  |M'ift'('t,  I'stahllHli  and  Htrt'tJ^^'tlu'ii  you.'* 
San('ti(i(!ation  in  aH  decidedly  the  )>ur(K'n  of 
tlic  Hccond  letter  aH  of  the  tliHi  and  tho  vnno  iri 
^rowin^^  urgent.  The  apostle  foreHecH  tho  evila 
that  are  /ihont  to  come  \ipon  the  (Church  through 
many  heinj^  led  away  by  tlu»  guileful  Wachern 
that  Hindi  come  anionic'  tlu'in.  \\y  llin  power, 
(iod  granted  uido  uh  all  thin^^H  thai  pt^rtain  unto 
life  and  pjodlintwH  throu^jfh  the  kNowtcdijc  of 
Him  thai  called  uh  by  IIIh  own  u;lory  and 
virtue;  whereby  lie  has  granted  uh  FIih  pn»ciou8 
and  exceeding  jjjreat  pronunoH,  that  through 
these  "ye  may  become  i)artak(M'H  of  the  divine 
nature,  havin^ij  encniM'd  the  corrui)iion  that  is  in 
the  world  by  lunt."  Now,  do  your  pari  by  earn- 
estly puiiinjjj  on  in  faith  all  that  is  needful  for 
ptM'fect  maidiood,  bein^  fruitful  unto  th(^  knowl- 
edge of  our  LoKi)  ffcHUH  Oiirisi.  RiMuember  the 
warninp^s  of  prophets  and  apostles  concerning 
the  mockers  of  tin  last  days.  Beware  lest  ye  be 
carried  away  with  their  errors.  Grow  in  the 
grace  and  knowhnljj^e  (jf  our  Loud  and  Saviour 
Jesus  Christ.    His  coming  ia  delayed,  but  it  is 


God's  Method  of  Sanctification     173 

not  tliroii^^li  Hinckru'HH  muciTiniip;  Flin  proiniHo; 
Imt  Im'ciiiih*'  II««  i:4  Inri^f  HiilTt'tiri^,'  toward  you, 
awaiting  ilii^  rrpniturxN'  <>f  all.  hut  the  coming 
JH  Hun>,  atid  with  it  tli«^  (Irhtructioii  of  tlio 
liiwivcnH  and  thr  rartli  that  now  nri*.  Ht>  yo  in 
nil  holy  living  and  i^'o(llin<>HH  lookiti^  for  and 
luiHtin^  th(^  coming  of  tho  day,  and  thcrt'with 
tho  now  hoavciiH  nnd  nt^w  earth  whuroindwelleth 

ri^hteUUHlK'HH. 

JOHN 


is  equally  <»nrn<»«5t  in  tlu»  Bprvico  of  Jt»flu«  and 
IliH  Spirit  in  tho  inttTcnt  of  S»incti(ication, 
Like  Pt'ti'r  (I  Prt.  4:  lU),  it  ih  aflHociatrd  in  hin 
mind  with  tin*  character  of  (iod  as  Ch'OJitor  wlu) 
iH  faithful  to  1 1  in  plan.  puipoHc  and  work  in 
porfcctin^^  that  which  llt«  haH  Iu'^^mui  (cf.  ll«'l). 
1:2,  U)'  '^'HUH  is  tlh'  i'itri'nal  Word  of  (iod, 
wlio  was  with  and  waH  (lod.  H»»  in  the  CJrcator 
of  all  thin^^H.  In  lliin  waH  life  which  iH  tlui 
lifjjht  of  men.  lie  became  {IchIi  and  tahernach-d 
nmon^  uh,  and  wi*  behekl  the  ^;lory  of  thti  Father 
in  HiH  fulni'HH  of  ^rac(»  and  truth,  of  which  wv 
all  received.  IL^  in  the  Laml)(jf  Ged  who  taketh 
away  the  nin  of  tlu;  world.  In  this  character 
of  Lamb,  Jchus  Ih  the  central  li}^un»  of  tlui 
revelation  which  He  ^nvo  to  John  in  the  Spirit, 
}Jii  loveth  us  and  looHcd  us  from  our  hIuh  by 
Hirt  blood;  and  lie  made  us  a  kin-^'dom  of 
priests  unto  God,  His  Father.  He  is  acknowl- 
edged and  worshiped  in  heaven  in  this  charac- 


1 74     Bible  Studies  on  Sanctification 


ter,  where  **  the  Lnmb  "  ns  hlnin — Blnin  before 
the  foundation  of  tho  world  (eh.  5:0,  13:8)  is 
in  the  midst  of  tho  throne  and  of  all  tho  att(jnd- 
nnts  on  God.  But  Tie  regards  with  doop  interest 
and  concern  His  Church  on  earth,  and  dictated 
letters  to  those  Churches  in  which  John  was 
Biiecially  interested,  dei)l()ring  their  coldness, 
unfaitli fulness  and  unfruitfulness,  and  encour- 
aging to  activity  and  zeal  in  behalf  of  truth  and 
ri^jhteousness  as  their  only  hope  of  continuance. 
They  are  to  hear  tho  Si)irit.  The  crown  is  for 
the  overcoming  ones.  But  all  heaven  waits  on 
Him  and  celebrates  His  redemption  of  His 
people  by  His  own  blood;  and  the  angels  con- 
tinually go  forth  in  His  service  of  salvation 
and  judg  nent.  But  He  Himself  also  leads  His 
chosen  ones  to  victory.  The  end  is  a  new 
heaven  and  a  new  earth,  and  the  holy  city 
coming  down  out  of  heaven  from  God,  and  the 
tabernacle  of  God  with  men.  *'  Behold  I  come 
quickly;  and  My  reward  is  with  Me  to  render 
to  each  man  as  his  work  is.  Blessed  are  they 
that  wash  their  robes,  that  they  may  have  the 
riglit  to  come  to  the  tree  of  life,  and  may  enter 
by  the  gates  into  the  city.  Without  are  tho 
dogs,  and  the  sorcerers,  and  the  fornicators, 
and  the  murderers,  and  the  idolaters  and  every 
one  that  loveth  and  maktch  a  lie." 

In  his  Epistles,  with  his  eyes  still  fixed  on 
Sanctification  as  the  work  with  which  God's 
good  pleasure  (1  John  3:  22)  and  our  salvation 


God's  Method  of  Sanctification     175 

is  idontifiod,  ho  holds  up  Josus  ns  the  Son  of 
God;  it  is  in  this  fnith  wo  overcome  the  world 
and  approve  ourselves  as  begotten  of  God. 
But  Ho  is  also  the  propitiation  for  the  sins 
of  the  whole  world;  in  this  the  love  of  God  to 
us  is  manifested  (ch.  4:9,  10). 

He  is  the  Word  of  Life  that  was  with  the 
Father  and  was  manifested  to  us  and  by  His 
manifestation  brought  us  into  fellowship  with 
the  Father  and  with  His  Son,  Jeflus  Christ. 
This  is  His  message:  God  is  light  and  in  Him 
is  no  darkness  at  all.  If  ^'e  walk  in  the  light, 
we  are  all  embraced  in  the  fellowship,  and  the 
blood  of  Jesus,  His  Son,  cleanseth  us  from  all 
sin.  It  is  self-deception  to  say  we  hnvo  no  sin. 
If  we  confess  our  sins  He  is  faithful  and  just  to 
forgive  our  sins  and  to  cleanse  us  from  all  un- 
righteousness. 

This  is  our  consolation,  if  we  sin  we  have,  in 
Jesus  Christ,  the  righteous  one  and  the  pro- 
pitiation for  our  sins,  an  adovcate  with  the 
Father.  But  we  are  not  free  to  sin.  He  was 
manifested  to  take  away  our  sins  and  to  destroy 
the  works  of  the  de^'il.  Moreover,  Whosoever  is 
begotten  of  God  doeth  no  sin,  because  His  seed 
abideth  in  him:  and  he  cannot  sin,  because 
he  is  begotten  of  God.  We  know  that  we  know 
Jesus  whom  the  Father  hath  sent  to  be  the 
Saviour  of  the  world,  if  we  keep  His  conunand- 
ments.  Any  one  who  says,  I  know  Him,  and 
keepeth  not  His  commandments  is  a  liar  and 


iiilll! 


lit 


# 


176     Bible  Studies  on  Sanctification 

the  truth  is  not  in  him.  Whosoever  knoweth 
Him  is  in  Him  nnd  ou^ht  to  walk  even  as  He 
walked;  and  in  such  the  love  of  God  is  per- 
fected. Tht;  an(jiiitinj^  which  wo  have  received 
from  the  Holy  One  teacheth  the  truth  and 
teat'heth  you  to  abide  in  Him.  Whosoever 
p)Lth  onward  and  al)ideth  not  in  the  teaching 
of  Christ  hath  not  Qod. 

God  is  love,  uove  is  of  God.  He  that 
loveth  is  begotten  of  God  and  knoweth  God, 
and  none  else  know  Him,  nor  walk  in  the  light, 
nor  truly  live.  Hereby  know  we  love,  because 
He  laid  down  Hin  life  for  us — a  propitiation  for 
our  pins;  and  we  ought  to  lay  down  our  life  for 
thp  })n3lhren.  We  love  because  He  first  loved 
iis.  tif.ve  works  according  to  the  need,  mani- 
festing itself  not  only  in  kind  words  but  also  in 
practical  self  denying  deeds.  He  only  loves 
God  who  hjves  his  brother;  for  he  cannot  love 
God  whom  he  hath  not  seen  if  ho  loves  not  hie 
brother  whom  ho  hath  seen.  We  know  that  we 
are  of  God,  and  that  Ho  abides  in  us  and  wo 
in  Him,  and  that  we  have  eternal  life,  because 
He  has  given  us  eternal  life  in  His  Hon  and  has 
given  to  us  also  His  Spirit,  who,  like  Himself, 
is  love. 

PAUL'S  CONTRIBUTION 


to  our  subject  is  by  no  means  the  least  or  the 
least  important.  His  work  was  assigned  to  him 
in    his    commission:      *'To    this    end  have   I 


God's  Method  of  Sanctlfication     177 

appeared  unto  thee,  to  appoint  thee  a  minister 
and  a  witness  both  of  the  things  v  herein  thou 
hast  seen  Me,  and  of  tlie  thinjjjs  wherein  I  will 
appear  unto  thee;  delivering  thee  from  the  peo- 
ple and  from  the  Gentiles,  unto  whom  I  send 
thee,  to  open  their  eyes,  that  they  may  turn 
from  darkness  to  light,  and  from  the  power  of 
Satan  unto  God,  that  they  may  receive  remission 
of  sinH  and  an  inheritance  among  them  that  are 
sanctified  by  faith  in  (into)  Me"  (Acts  20: 10- 
18).  This  commission,  he  declares  it  was  the 
one  great  concern  of  his  life  afterwards  to  ful- 
fil (Acts  20:2^-27).  To  the  elders  who  came 
to  him  from  Ephesus  to  Miletus  he  can  testify, 
"  I  am  pure  from  the  blood  of  all  men.  For  I 
did  not  shrink  from  declaring  unto  you  the 
whole  counsel  of  God, "  and  to  King  Agrippa  who 
would  hear  his  story  before  he  was  sent  away  to 
Rome,  he  declares  with  direct  reference  to  his 
commission  from  the  Lord  Jesus,  "I  was  not 
disobedient  unto  the  heavenly  vision":  but  de- 
clared both  to  them  of  Damascus  first,  and  at 
Jerusalem,  and  throughout  all  the  country  of 
Judea,  and  also  to  the  Gentiles,  that  they  should 
repent  and  turn  to  God,  doing  works  worthy  of 
repentance.  "  Having  therefore  obtained  the 
help  v/liich  is  from  God,  I  stand  fast  unto  this 
day  testifying  both  to  small  and  great,  saying 
nothing  but  what  the  prophets  and  Moses  did 
say  should  come;  how  that  Christ  must  suffer, 
and  how  that  He  first,  by   the  resurrection  of 


■]]  1 


mm 

f 

• 

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1 

178     Bible  Studies  on  Sanctification 

the  dead,  should  proclaim  lipjht  both  to  the  peo- 
ple and  to  the  Gentiles  "  (Acts  2G:  iy-2:i). 

In  the  dischar^'o  of  his  duty  he  met  with  the 
bitter  hostility  of  the  Pharisees  both  without 
and  within  the  Christian  Church.  These 
people  would  have  the  Law  of  Moses  to  be  still 
regarded  as  a  rule  of  faith  and  practise  within 
the  Christian  Church  (Acts  15:  1;  21:  20, 
21).  In  the  present  day  we  are  treated  to  a 
new  outbreak  of  hostility  to  his  teacliing.  He 
is  charged  with  ignoring  the  Christ  of  the 
Gospel  history  and  preaching  instead  the  risen 
Christ,  and  a  view  of  Christ  that  is  in  a  large 
measure  the  outcome  and  explanation  of  his 
own  religious  experience.  His  view  of  the 
death  of  Christ  in  relation  to  atonement  and 
forgiveness  of  sins  is  treated  as  peculiar  and 
needing  to  be  accounted  for.  His  doctrine  of 
the  union  of  the  believer  with  Christ,  or  what 
is  generally  called  the  mystical  union,  is  spoken 
of  a3  his  special  contribution  to  theology;  and 
his  doctrines  of  Adoption  and  Justification  by 
faith,  as  founded  on  civil  procedure  under  hu- 
man laws. 

Neither  Paul  himself  nor  hie  fellow  labourers 
at  the  time  seemed  to  have  thought  that  he  was 
preaching  a  Gospel  different  from  that  preaclied 
by  the  rest  of  them.  As  for  himself  he  seerns 
to  have  held  very  decided  convictions  and  to 
have  used  very  strong  language  on  the  two 
points  that  there  is  but  one  Gospel,  and  that 


%' 

1 


!i 


God's  Method  of  Sanctification     179 

he  preached  it  (Gal.  1:  f)-l);  cf.  Rom.  10:25). 
His  Guspel  was  not  a  huinaiily  conceived  Hcht'ine 
— the  creation  either  of  man's  fancy  or  his 
thought:  he  was  tau|^ht  by  revelation  of  Jesus 
Christ.  When  called  to  tlie  apostleship  ho 
didn't  go  to  Jerusalem  to  be  instructed  by  those 
who  were  apostles  before  him,  but  he  retired  into 
Arabia  (Gal.  1:  10-17).  Ho  realized  tlie  diffi- 
culties of  his  situation  if  he  would  fulfil  the 
ministry  which  he  had  received  from  the  Lord 
Jesus.  The  very  training  which  ho  had  re- 
ceived and  which,  when  his  present  difficulties 
were  removed,  so  eminently  fitted  him  for  the 
w^ork  assigned  him,  at  first  added  to  his  per- 
l^loxities.  For  while  he  can  no  longer  refuse  to 
receive  and  acknowledge  Jesus  as  the  Christ, 
yet  so  to  reconcile  the  new^  light  with  the  teach- 
ing of  the  Law  and  the  Prophets  as  not  only  to 
make  the  way  clear  to  his  Jewish  brethren  but 
to  the  Gentiles  to  which  he  was  also  and  very 
specially  comissioned,  and  who  could  not  be 
dealt  with  by  quoting  from  Scriptures  which 
they  didn't  know  or  recognize  as  authoritative, 
and  who  must  be  approached  on  the  ground  of 
principles  which  they  recognized  in  common 
with  the  Jews,  was  no  easy  matter.  The  con- 
clusion to  which  ho  was  led  seems  to  have  been 
satisfactory  not  only  to  himself  but  to  the  other 
apostles  to  whom  he  is  careful  to  set  forth 
"that  Gospel  which  I  preach  among  the  Gen- 
tiles"    (Gal.   2:2,6-9).      Through   his    whole 


>\  I 


I  a  h" 


tl: 


■i ,  '^ 


il-' 


ii ,,) 


1 80     Bible  Studies  on  Sanctification 

ministry  up  to  tho  very  lust,  \w  sooniH  to  onj">y 
their  full  conlideuco  (  AcIh  15:  25,  2();  21:  17-2>  n. 
Nor  has  Luko,  tho  only  hibtorian  of  the  apos- 
tolic labourH,  discovorod  any  poculiarities  in  his 
preaching  that  reciuircd  liiui  to  characterize 
Paul's  preaching  as  dill'erent  from  that  of  tho 
rest.  In  preachinij;  and  teaching  in  tho  syna- 
gogues ho  pursued  the  only  course  open  to  any- 
one in  tho  same  circumstances;  that  is,  he  rea- 
soned out  of  the  Scriptures,  showing  that  Jesus 
is  the  Christ  (Acts  9:  20,  22;  18:  15-41;  17: 
1-3,  11,  17;  18:  4,  5,  19;  19:  8).  Such  a  course 
is  unintelligible  on  any  other  supposition  than 
that  he  held  up  before  them  the  historical 
Christ  in  his  person,  character,  teaching,  life, 
death,  resurrection  and  coming  again,  and 
showed  how  in  all  he  fulfilled  the  Law  and  the 
Prophets.  This  was  tho  order  of  procedure  of 
Christ  (Luke  24:  27).  His  general  preaching 
and  teaching  as  a  missionary  Luke  character- 
izes by  tho  use  of  tho  same  language  as  he  em- 
ploys in  speaking  of  Peter  and  tho  rest,  and  as 
Mark  uses  to  set  forth  the  prcniching  of  Jesus. 
Peter  and  John  "  proclaimed  in  Jesus  the  res- 
urrection from  the  dead"  (Acts  4:  2).  The 
twelve  regarded  themselves  as  by  office  "  minis- 
ters of  the  Word"  (ch.  6:  4).  "Tho  Word  of 
God  "  or  of  the  Lord,  was  a  general  expression 
for  their  Gospel  story  (ch.  11:  1).  l*robably 
Mark  borrows  this  expression  from  apostolic 
times    when  he   represents   Jesus  as  speaking 


God's  Method  of  Sanctification     i8i 


"tlio  Word"  (Mnrk  2:  2):  PetorrnllH  thoirHtory 
"tho  Word  of  i\w  GoHpol "  ( AcU  lo:  7).  Tlu'so 
and  siinilnr  e>  [)rt'SHi()nH  nr(»  all  that  an»  nnod  to 
designate  tho  preacliin^  of  Paul.  "  T\w  Word 
of  His  grace  "  (ch.  14:  8,  27).  "  Tlio  Word  of 
the  Lord"  (ch.  15:7;  10:  ^2;  19:  10).  "The 
Word"  (ch.  10;  0),  "  Josus  and  tho  resurrec- 
tion "  (ch.  17:  18),  "  The  Word  of  God  "  (ch. 
18:  11;  19:  20),  "Tho  Gospel  of  the  grace  of 
God"  (ch.  20:  24),  " Eepentance  toward  God 
and  faith  towards  our  Lord  Josus  Christ"  (v. 
21).  The  very  last  words  of  the  history  rep- 
resent him  as  "  preaching  the  kingdom  of 
God,  and  teaching  the  things  concerning  the 
Lord  Jesus  Christ  with  all  boldness,  none 
forbidding  him"  (see  v.  23).  Where  is  there 
any  "disparagement"  of  the  historical  Christ 
in  all  this?  And  when  he  tells  his  readers  of 
the  mind  of  Christ  Jesus,  "  who  humbled  Him- 
self and  became  obedient  unto  death  even  the 
death  of  the  cross,"  for  all  of  which  God  has 
highly  exalted  Him,  or  reminds  them  of  how 
"  ye  became  imitators  of  us  and  of  the  Lord," 
or  urges  them  to  be  followers  or  imitators  of 
Him  as  he  is  of  the  Lord  Josus,  surely  he 
does  not  refer  to  "  the  risen  Christ."  The 
misrepresentation  of  the  Apostle  arises  in  part 
from  tho  fact  that  his  critics  approach  the 
study  of  "  Paul's  theology  "  through  "  the  re- 
cent literature  on  the  subject  "  which  seems  to 
be  widely  regarded  as   the  grand  essential  for 


1 82     Bible  Studies  on   Sanctification 


li 


iimlorHtaiulinji;  tho  old  Book,  rnihor  Uinn  from 
th(»  nidi'  of  Wh)  S(triptiir('H,  vvlncli,  when  Hiuclicd, 
will  l)o  found  to  ])(i  wond'Tfuily  Hclf  coiiHiHhMit. 
A  coinpariHoii  of  l*aurH  Ki)iHtlr'H  with  tho  otluT 
writings  of  tiit^  New  Tt'Htaincnt  will  hIjow  thnt 
tho  former  ditfcr  from  the  lattor  in  tlnMr  uso  of 
tho  doatii  and  roHurroction  of  (.liriHt  only  in  tho 
j^rofttor  fulness  with  whlidi  lu^  intorpn^ts  and 
applit^H  thoHo  facts  of  (Jospcil  history  to  sot  forth 
tho  spiritual  character  of  tho  Christian  life  ns  a 
lifo  in  which  Christ  is  living  out  in  men  called 
into  fellowship  with  Iliin  His  own  victorious 
lifo.  Both  Gospels  and  Episth.'S  recognize  that 
it  is  only  in  His  resurrection  with  its  return  to 
the  glory  which  ho  had  with  the  Father 
before  the  foundation  of  the  world  that 
Jesus  attains  to  His  full  character  develop- 
ment as  Saviour  (John  17:  1,  5;  IG:  7).  If 
Jesus  Himself  considered  that  while  He  must 
accomplish  tho  work  given  Him  here  to  do  in 
His  state  of  humiliation,  yet  it  was  necessary 
that  tho  Father  should  glorify  Him  that  He  also 
may  glorify  the  Father;  then  it  is  as  the  risen 
Christ  that  He  furnishes  His  servants  with  the 
standpoint  from  which  only  they  can  proclaim 
a  complete  Saviour,  and  elucidate  the  true 
Christ  life  which  for  tho  believer  is  a  now  and 
risen  life — the  life  of  tho  kingdom  of  God— and 
finds  its  support  in  a  risen  Saviour  (see  John 
3: 3-6; 5: 24; 6: 47-58; 14: 20,  28; 15: 1-7;  16:  7). 
The  faith  which  James  recognizes  astheposess- 


Ciocl's   Method  of  Sanctification     iHj 

iouof  •'  tlu5  l)rt)thron"iuul  whidi  it  nvuh  tlu-irdiity 
to  pi'ift'ct  hy  huitublo  workn,  '\h  **tln'  fiiitli  «»f  tho 
LoKi)  .IcHUH  Chrittt  of  Kl«*ry"  (<'h.  2:  I;  I 
VvivY  1:  :],  21;  2:  24;  ii:  18,  1<J;  4:  1  <l).  If 
wt^  cc^iiHulcr  that  it  m  in  tho  dircot  iuton>Ht  of 
Sanctificatiou  that  Paul  niakt'H  ho  much  account 
of  Christ  as  cruciticd  and  riHon  for  our  Hako 
(2  Cor.  5:  15),  it  HOtMus  to  ino  that  it  can  only 
ai)i)ear  stran^o  that  IL)  does  ho  to  thoHo  who  do 
not  a(;copt  tht^  Bible  teaching  an  to  how  God  and 
Chrint  and  the  ApoHtlo  regard  hIu  in  itn  nature 
and  const'(iuon{;c8,  and  tho  only  way  in  which 
it  can  bo  taken  out  of  the  way  and  complete 
Sanctificatiou  realized,  becauHc  of  having  como 
in  a  greater  or  less  degree  under  the  influence 
of  rationalistic  evolutionism. 

A  glance  at  his  commission  (Acts  20:  lG-18), 
shows  that  Paul's  work  was  prescribed.  He  is 
called  to  be  a  lal)ourer  with  the  Lord  in  His 
work  of  Sanctification,  to  open  the  eyes  of  the 
people  of  Israel  and  of  the  nations,  and  to  turn 
them  from  darkness  unto  light,  and  from  tho 
power  of  Satan  to  God,  that  they  may  receive 
forgiveness  of  sins  and  an  inheritance  among 
them  who  have  been  sductijied  by  faith  which  is 
into  Me.  Notice  (1)  forgiveness  of  sins  and  an 
inheritance  are  the  recognized  portion  of  the 
sanctified.  From  the  calling  of  Abraham  we  are 
familiar  with  the  idea  of  an  inheritance.  For- 
mal reference  to  forgiveness  of  sins,  with  the 
associated  ideas  of  atonement  or   reconciliation 


184     Bihlc  Studies  on   Sanctlfication 

HtMl  rt'diMiiplio?),  coinoH  in  with  tlin  Law.  (2) 
Siiii('tiii<'ati()n  \h  nri  ln'fon*  INiiil  iih  a  pro^rt'HHivi^ 
work  Nvliicli  hi'coiiu'H  ourn  throii^^h  faith,  which 
iti  alHo  pro^H'HHivo  and  coutimiouH,  havinj^  Jc'huh 
(v.  15)  for  itH  object  and  fiold  of  viHion.  Until 
man  coiiu^h  to  Ji'huh  hin  faitli  tindH  no  [)Ia('(^  of 
reat  in  IIh  outlook  aft«'r  GckI  and  p(»ac(\  Tht»n 
ho  bo^ins  to  realizes  a  tru<»  Hcparation  to  GckI  or 
Sanctification  in  reconciliation,  for^ivcncsH  and 
gracious  folloWHhip,  which  rcsultH  in  a  growin^^ 
conformity  to  Jchuh,  and  a  j^rowing  up  in  all 
thin^jfs  into  Him  aH  our  Tlcad  (2  Cor.  IJ:  18; 
Eph.  4:  15, 1()).  From  tho  tcrnm  of  his  com- 
mission Paul  might  gather  that  SanctiticMition 
had  its  beginning,  continuance  and  end  in 
Jesus,  the  Christ  (Rom.  8  throughout;  1  Cor. 
15:22,41-49;  2  Cor.  5:14-21).  Ho  therefore 
sums  up  his  life  work  in  the  words  "obedience 
to  the  heavenly  vision." 

This  relation  of  our  Sanctification  to  Jesus  is 
recognized  in  the  eternal  purpose  and  plan  and 
the  providential  government  of  God  (Eph.  1: 
3,  4).  "Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us  with  all 
spiritual  blessings  in  heavenly  places  in  Christ 
Jesus;  according  as  He  hath  chosen  us  in  Him 
before  the  foundation  of  the  world,  that  we 
should  be  holy  and  without  blame  before  Him," 
etc. 

Our  election  is  in  Sanctification,  God  hath 
from  the  beginning  chosen  you  to  salvation  in 


God's  Method  of  Sanctificatior     185 

Sanrli'JJrdfion  of  thr  S/n'n't  and  I m 'lief  of  th« 
truth;  unto  which  lie  Imtli  called  you  !)y  our 
OoHiH'l(2ThcHH.  2:  i;J,  II).  Tho  onhr  of  tlio 
chiUMrH  Ih  (liirM't'tit  froMj  I  IN'ttT  1:2,  but  tluMo 
Ih  not  Hutlicimt  ground  to  regard  tlu<  teaching 
aH  dilVrn'ut.  Tlu^  Saiictificntion  of  tho  Spirit  \h 
th«  Sanctification  clVct^tt'd  l)y  tho  Si)irit  who 
"al)itlt'tli  with  UH  and  in  UH"(.[olin  14:17). 
li«)tli  Wu'Hii  apoHtloH  make  Halvatiori  from  itn 
nioHt  inili/il  Hta^o  to  belong  to  tho  clianu't«'r« 
determining^ Hplu^H'  of  Sanctilication.  (lodclioHo 
U8  from  th(>  lu'i^'innin;^',  and  naves  UHin  time,  not 
aH  HinnorH  who  are  helplesHly  to  carry  alont^  our 
Hins  with  uh  to  tht'  end,  ])ut  as  men  to"  be  Havi'd 
from  our  HiuH  in  virtue  of  "the  redeniption  that 
is  in  OhriHt  JeHUH"(Rom.  .'^  24),  nuidi^  our.s 
personally  by  the  effectual  working  of  the  Holy 
Hl)irit,  and  who  are  to  be  made  oven  now  par- 
takers of  tho  glory  of  ChrLt  (John  17:  22,  2;i; 
1  Pet.  4:  14;  2  Cor.  3:18). 

Not  only  our  election  but  our  calling  is  in 
Sane tificat ion;  God  called  ns  not  to  unclean ness 
but  in  Sanctitication  (1  Tliess.  4:  7).  God's 
call  is  in  its  very  nature  separating,  separating 
us  unto  Himself  and  unto  the  fellowship  of  His 
Son,  Jesus  Christ  our  Loud  (1  Cor.  1:  U;  1  Thess. 
5:  9,  10;  so  in  Eph.  1:  19;  2:7).  Ah  the  call 
of  Jesus  quickened  the  dead  Lazarus  and 
brouglit  him  forth  among  the  living,  so  tho  Gos- 
pel call  coming  to  men  dead  by  their  trespasses 
and  sins  quickens  them  together  with   Christ, 


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1 86     Bible  Studies  on  Sanctification 

raiwes  them  up  ioj^othcr  with  Him,  nnd  seats 
them  up  with  Him  in  the  heavenly  places  in 
Christ  Jesus.  God's  plan  is  not  to  save  us  in 
our  sins  by  a  mysterious  process  of  doctoring, 
but  to  save  us  from  our  sins  (Matt.  1:  21),  to 
open  our  eyes,  to  turn  us  from  darkness  unto 
light,  and  from  the  power  of  Satan  unto  God. 
All  this  He  does  by  the  redemption  accomplished 
by  Christ  and  by  calling  us  into  an  actual,  con- 
scious, personal,  spiritual  fellowship  with  Christ 
with  whom  our  life  is  hid  in  God  (Col.  3:  3); 
and  by  developing  that  life  in  the  power  and 
freedom  of  the  Spirit  in  an  uncompromising  op- 
position to  sin  (Rom.  8:  2-4,  9-15,  34-49;  cf.  1 
Pet.  2:  24;  4:  1-6). 

But  if  our  sanctification  is  eflPected  in  Christ 
Jesus,  how  does  Paul  understand  and  teach  that 
Jesus  has  come  to  possess  this  sanctifying 
power,  and  what  does  he  mean  by  "  In  Christ"? 
On  these  points  it  may  be  well  to  summarize 
here  the  personal  teaching  of  Jesus,  as  Paul's 
teaching  has  been  represented  as  peculiar. 

Jesus  Himself  taught  that  He  and  the  Father 
are  one  (John  10:  30);  that  He  was  in  the 
Father  and  the  Father  in  Him  (ch.  14: 10);  that 
because  He  liveth  His  disciples  shall  also  live, 
and  one  day  they  shall  know  that  He  is  in  His 
Father  and  they  in  Him,  and  He  in  them  (vs. 
19,  20).  He  and  His  disciples,  given  unto  Him 
by  the  Father,  constitute  a  living  unity — a 
spiritual  organism,  in  virtue  of  the  fact  that  the 


God*s  Method  of  Sanctlfication     187 

ivwi)  lifo  of  the  Vv'orld  is  in  Iliiii,  in  and  throii^li 
whom  His  FutluT  workn  out  ILls  purpost^s  for 
the  world  and  j^lorifios  Himself;  and  to  exi)ori- 
encG  tho  reality  and  brinuf  forth  the  fridts  of 
this  relation  men  must  abide  in  Him  by  receiv- 
ing and  holding  in  faith  and  obedience  His 
word,  and  asking  of  the  Father  what  in  accord- 
ance with  that  word  they  willed  (ch.  6:37;  14: 
12-17;  15: 1-10).  He  is  the  way  to  the  heavenly 
home — for  He  is  the  way  and  the  truth  and 
the  life,  no  one  cometh  to  the  Father  except 
through  Him— to  know  Him  is  also  to  know 
and  see  His  Father  (ch.  14:  4-7),  and  to  have 
everlasting  life  (ch.  17:3).  He  would  truly 
sanctify  His  disciijles  by  sanctifying  Himself 
for  their  sakes  and  through  the  care  and  co- 
operation of  His  Father,  perfecting  them  in 
union  with  Himself  and  the  Father  (ch.  17: 17- 
26).  Satan  is  the  prince  of  this  world  in  its 
state  of  alienation  from  God  (ch.  12:  31;  14:  30, 
and  in  His  commission  to  Paul  Acts  26: 18 
"power"  exousia,  authority).  It  was  in  virtue 
of  His  death  and  resurrection  He  claimed  the 
pov/^er  to  judge  the  world,  to  cast  out  its  prince, 
and  to  draw  all  men  to  Himself  and  to  God 
(ch.  12:  23-33).  While  on  earth  He  claimed  and 
exercised  the  authority  to  forgive  sins  (Mark 
2:5,  10),  which  belongs  to  Sanctification  (Acts 
26: 18);  but  He  associated  that  authority  with  His 
official  character  as  the  Son  of  Man  and  His  re- 
demption work  in  giving  His  life  or  blood  as  a 


iiliPl 


1 88     Bible  Studies  on  Sanctification 

rnriHom  for  many  (Mark  10:45;  14:21;  Matt. 
20:28;  2(5:28;  Luko  24:40,47).  In  His  re- 
Hourceful  relation  to  God  and  man  Jesus  could 
stand  for  others  in  securing];  their  deliverance 
from  the  power  of  Satan  as  He  had  nothinpf  to 
answer  for  personally  in  the  indictment  which, 
as  the  prince  of  this  world,  he  held  against  the 
race  (John  14:30).  We  have  also  His  exposi- 
tion, in  a  general  way,  of  the  sacraments  of 
Baptism  and  tho  Lord's  Sui)per.  The  former 
symbolizes  our  new  birth  into  the  kingdom  of 
God,  into  the  life  in  the  Spirit  (ch.  3:  3-6),  which 
is  realized  by  us  as  a  passing  out  of  death  into 
a  state  of  everlasting  life  when  we  believe  on 
Jesus  as  the  Son  of  God,  sent  for  our  salvation 
(ch.  3: 14-16;  5:  25).  The  latter,  in  which  the 
bread  represents  His  body  broken  for  us,  and 
the  cup,  His  blood,  as  blood  of  covenant  shed  for 
the  remission  of  sins  and  the  ratification  of  the 
New  Covenant  (Matt.  26:26-29;  Mark  14:22- 
25;  Luke  29: 19,  20),  symbolizes  our  oneness  with 
Him  and  our  fellowship  in  His  death,  resur- 
rection and  fulness  of  life  (ch.  6:  27-63). 

It  is  to  be  remembered  that  the  account  given 
by  the  evangelists  of  the  teaching  and  works  of 
Jesus,  both  before  and  after  His  resurrection,  is 
manifestly  and  according  to  their  own  confession 
exceedingly  limited.  It  would,  therefore,  re- 
quire no  small  measure  ot  boldness  to  deny  that 
any  thought  advanced  by  any  of  the  apostles 
which  was  not  among  His  recorded  sayings,  if 


God's  Method  of  Sanctification    189 


-t. 


it  is  in  hnnr.ony  with  them,  hnd  not  really  been 
advanced  by  Ilim. 

But  even  if  we  confine  ourselves  to  His  re- 
corded Hayiuii^H,  Paul's  teaching  harmonizes 
fully  with  them.  His  doctrine  of  the  person, 
mission  and  work  of  Jesus  is  the  same  (Acts 
9:  20,. 22);  He  is  the  Son  of  God  and  very  Christ 
(Rom.  1:3,  4;  Phib  2:  (5-11;  1  Cor.  15:3,  4). 
The  brevity  of  the  summary  in  this  last  passage 
is  accounted  for  by  its  hnving  been  made  as  an 
introduction  to  his  discussion  of  the  resur- 
rection. His  doctrine  of  the  Church  is  the 
same.  It  is  the  Church  in  God  the  Father 
and  in  the  Lord  Jesus  Christ  (1  and  2 
Thess.  1:1).  It  is  the  body  of  Christ,  the 
new  man  in  Christ  Jesus,  which  is  im- 
plied in  the  claim  of  Jesus  that  He  is  the 
Bread  of  Life  and  that  they  only  have  eternal 
life  in  themselves  who  eat  His  flesh  and  drink 
His  blood  (1  Cor.  10: 16,  17).  His  doctrine  of 
the  sacraments  is  the  same.  He  gives  only  an 
inside  view  and  attaches  importance  only  to 
that,  although  in  their  observance  as  in  every- 
thing else  in  the  Church,  decency  and  order  are 
to  be  regarded  As  circumcision  is  that  of  the 
heart,  in  the  spirit,  and  not  in  the  letter  (Rom. 
2:  29),  a  seal  of  the  righteousness  of  faith  (ch. 
4: 11),  the  putting  off  the  body  of  the  flesh 
(Col.  2: 11),  not  a  mere  hand=  wrought  ordinance; 
so  baptism  is  our  engrafting  or  incorporation 
into  one  body,  which  is  Christ,   by  one  Spirit 


if' 


I'liil" 

till  ki. 


190     Bible  Studies  on  Sanctification 

(1  Cor.  12: 12,  1.']);  it  is  tho  putting  on  of  Christ 
(Gal.  3:27).  It  moans  that  we  are  made  par- 
takers of  Christ  so  that  His  crucilixion,  burial 
and  resurrection  are  ours  and  we  a'*e  to  account 
ourselves,  if  we  are  real  believers,  dead  to  sin, 
and  alive  to  God  in  Christ  Jesus  our  Lord  (Rom, 
6:  3-11),  that  by  tho  faith  of  the  operation  of 
God  we  have  passed  with  Christ  out  of  the  death 
in  which  He  found  us  into  tho  life  on  which  He 
entered — a  life  away  from  tho  dominion  and 
service  of  sin  to  tho  direct  unl)roken  service  of 
God  (Rom.  6:9,  10;  Col.  2:  12).  In  short  the 
believer's  life  is  in  Christ;  the  lif<>  in  tho  flesh 
is  left  behind  and  for  him  now  there  remains 
only  life  in  the  Spirit  (Rom.  8:9;  cf.  John  3: 
6).  The  Lord's  Supper  means  that  our  true 
life  is  that  of  the  Spirit  which  we  have  and  have 
nourished  in  Christ  Jesus  (1  Cor.  10:  3,  4,  16, 
17;  12: 13;  cf.  John  6:  53-57,  63;  1  John  3:  9). 
Called  into  the  service  of  Jesus  after  His 
death  and  resurrection,  and  after  He  had  an 
opportunity  of  explaining  the  necessity  and 
significance  of  both  as  a  fulfilment  of  the  Scrip- 
tures and,  therefore,  of  the  divine  plan  for 
effecting  our  sanctification  as  unfolded  therein, 
and  after  the  promise  concerning  the  Holy 
Spirit  had  been  fulfilled — Paul,  as  the  Apostle  of 
the  Gentiles,  naturally  makes  more  account  of 
His  death  and  resurrection  in  their  bearing  on 
our  sanctification  than  Jesus  Himself  could 
have    done    before    tho    events,    or    than    the 


ii-ti 


God's  Method  of  Sanctification     191 

rvniiRolists  as  narrators  of  tho  Gospel  of  Josus 
Christ  as  n  story  of  hisioricp.l  facts  which 
centered  in  His  mission  and  work  were  ro- 
(liiired  to  do,  or  than  the  other  apostles  and 
New  Testament  writers  felt  called  upon  to  do. 
But  he  did  not  go  beyond  what  his  commission 
warranted.  There,  as  in  His  teaching  to  His 
disciples,  Jesus  recognizes  Satan  as  a  prince, 
whoso  "  power  "  is  not  merely  strength  or  might 
or  influence,  but  authority  (Ps.  00: 2,  11,  12; 
Rom.  13: 1).  This  concession  is  not  an  admis- 
sion that  Satan  honourably  gained  his  position, 
but  now  the  law  or  moral  government  of  God 
sustains  him  (1  Cor.  15:  56;  Rom.  7:  7,  8).  And 
everywhere  throughout  the  Scriptures  according 
to  the  testimony  of  God  Himself  men  are  under 
sin  and  death,  and  objects  of  His  just  wrath. 
As  the  Supreme  Ruler  of  the  universe,  the  Foun- 
tain of  law  and  authority.  He  must  let  law  have 
its  course;  and  not  even  His  own  Son  can  sub- 
vert Satan's  rule  and  set  up  the  kingdom  of 
God  that  is  to  be  an  everlasting  kingdom  (Dan. 
7:27),  until  He  has  "obtained  an  eternal  re- 
demption for  us,  by  offering  up  Himself  through 
an  eternal  Spirit,  without  spot,  to  God"  (Heb. 
9: 12-14).  The  teaching  of  the  Bible  is  a  unit 
on  this  subject. 

The  condition  of  man  as  a  sinner  is  one  of 
bondage  as  real  as  that  of  Israel  in  Egypt :  and 
the  bond  in  effect  given  by  the  Lord  in  placing 
Israel    under  the  protection  of  the  Passover 


Iff 


liji     Bible  Studies  on  Sanctificaticn 

Hncrifico  nnd  its  flpriiiklt'd  blood  boforo  tho  dea- 
troyin^  nnj^cl  could  bo  Hcnt  out  throuj^h  K^^ypt, 
nnd  nlso  in  oircct  rcnewod  in  tho  MoHnic  institu- 
tions,  remained  unredt»enied  until  tlie  Son  of 
Man  and  Son  of  God  j^avo  Ilia  life  in  ransom 
(John  8:  34-iiO).  A  man  of  Paul's  reli^^ious 
experience  in  roachinp;  out  after  soul  liberty  and 
rest,  and  of  his  grasp  of  thouj^jht,  when,  under 
the  teaching  of  the  Spirit  of  God  (1  Cor.  2: 10- 
13)  he  "  learned  Christ "  (Eph.  4:  20,  21),  must 
have  felt  it  to  be  of  prime  importance  to  set 
forth  strongly  the  fact  and  nature  of  this  bond- 
age which  every  one  who  tries  seriously  to  serve 
God  feels,  and  to  sliow  how  Jesus  successfully 
overthrew  the  dominion  of  Satan  and  thus  not 
only  see  us  free,  but  made  it  our  duty,  to  return 
to  God  who  had  abundantly  vindicated  His  fa- 
therly character  as  well  as  His  manifold  wisdom 
in  reconciling  all  things  unto  Himself  in  Jesus 
Christ. 

This  bondage,  although  especially  to  the 
prince  of  this  world,  is  many=sided.  It  is  a 
bondage  to  sin  (Rom.  3:9;  7:  7-24),  deliverance 
from  which  is  obtained  through  the  death  of 
Christ  and  our  union  with  Him  effected  by  the 
Spirit  (Rom.  6: 1-11,  19,  22).  It  is  a  bondage 
to  the  present  evil  world  from  which  also  de- 
liverance comes  to  us  through  the  voluntary 
death  of  Jesus  according  to  the  will  of  God, 
even  our  Father  (Gal.  1:  4).  It  is  a  bondage  to 
the  curse  of  the  law  from  which  He  delivered  hb 


God*s  Method  of  Sanctlfication     193 


•t, 


by  dyiii^,'  tlu^  d'>nth  of  the  cross  (Gal.  ']-.  10-1 1). 
Ih  is  a  boruhi^'c  to  the  hiw  it.self  with  its  ordi- 
iiaiict'8  and  worldly  rudinionts  from  which  lU} 
reilei'incd  uh  by  IliH  death  and  reHurnH-tion  (ch. 
4: 1-10;  Col.  2:14,  15;  Uoin.  7:1-4).  It  is  a 
bonda^'i'  to  death,  whenee  a^iffiiii  we  are  delivered 
by  ChriHt's  death  and  resurrection  (1  Cor.  15: 
22,  20,  54-57;  2  Cor.  5:  15). 

The  explanation  of  all  this  is:  (1)  All  our  ills 
have  come  into  the  world  through  sin,  which 
from  its  nature  reigns  unto  and  in  death, 
through  the  law;  and  is  deprived  of  its  power 
by  the  defith  and  re.surrection  of  Jesus,  in  whom 
we  shall  rei^n  in  life  (Rom.  5: 12-21;  1  Cor.  15: 
56,57):  (2)  God  in  His  forbearance  and  out 
of  regard  to  the  mediation  and  sacrifice  of 
Jesus  which  were  always  before  Him,  passed 
over  the  sins  committed  until  the  coming  of 
Christ;  and  now  has  vindicated  and  set  forth 
His  righteousness  in  the  redemption  by  Christ 
(Rom.  3:  21-31;  1  Pet.  1:18-21;  Rev.  13:8). 
He  made  Him  who  knew  no  sin  to  be  sin  for  ua 
that  we  might  be  made  the  righteousness  of  God 
in  Him  (2  Cor.  5:21). 

This  redemption  applies  to  the  Gentiles  who 
had  not  the  Law  of  Moses  as  well  as  to  the  Jews. 
For  they  had  the  law  of  God  written  in  their 
hearts;  and  under  the  influence  of  fear  and  hope 
and  probably  tradition,  they  had  built  up  legal 
systems  of  their  own  which  they  regarded  as  of 
divine  origin,  to  which  they   were   in  bond- 


194     Bible  Studies  on  Sanctificaticn 


I! 


m 

■A 


n^o,  aiul  from  which  only  tho  redemption  of 
ChriHt  coiihl  deliver  them  uh  it  ofTeeted  our 
reeoncilialiun  to  Gud  (Ituui.  2:15;  5:11;  Gal. 
4:8). 

Although  the  point  iB  implied  in  wlmt  hns 
l)e(»n  already  presented,  1  may  call  attention 
formally  to  the  fact  that  Paul  d(H*8  not  preH(»nt 
the  death  and  reHurrc^ction  of  Chriut  ah  His 
nlone,  but  as  ours  also  vvhoHe  Saviour  and  Loni) 
He  is.  Thoy  thus  becomt^  permanently  intluen- 
tial  facts  in  deterinininj^  our  relation  to  sin,  and 
to  the  Law  or  the  Old  Testament  sclu  me  of  Sanc- 
tification,  and  to  (iod.  We  are  to  count  ourselves 
dead  indeed  to  sin  and  the  Law,  and  alive  to  God, 
in  Christ  Jesus  our  Lord  (Rom.  (>:  11,  14;  7:  4). 
To  overlook  the  fact  and  pernmnoncy  of  our  death 
as  sinners  under  the  Law,  and  our  resurrection 
into  life  in  the  Spirit,  is  to  ha  out  of  touch  not 
only  with  Paul's  teaching  but  with  God's  method 
of  Sanctification  generally,  inasmuch  as  it 
teaches  either  in  symbol  or  word  that  the  sinner, 
as  sinner,  dies  in  the  death  of  His  atoning  sacri- 
fice and  enters  on  a  new  life  through  the  sprinkled 
blood  of  the  slain  victim:  hence  the  laying 
of  his  hands  on  the  head  of  the  animal  destined 
for  sacrifice,  and  the  sprinkling  of  its  blood  on 
him  afterwards  (Ex.29:  10;  Lev.  1:  4).  The 
apostle  explains  our  death  and  resurrection 
with  Christ  (1 )  on  the  ground  of  arrangement, 
"according  to  the  will  of  God."  One  stood  for 
flU  (1  Cor.  5;  14,  15;   Gal.  1:  4).     (2)  On  the 


God's   Method  of  Sanctification     lyj 

p;round  of  Hpiritiml  union  throu^^'li  faltli  in 
CliriHt,  or  i\w  cordial  nccpptaiuM^  of  tlii^  (ioHprl 
in  whi(^h  .Tchuh,  in  IHh  p«'rHon,  cljaractor,  rrla- 
tioiiH  and  work,  JHHot  fortii.  liy  tiiiH  accoptanco 
i\w,  Spirit  brin^^H  uh  into  vital  union  with  CvliriHt, 
fijaiuH  tho  control  of  our  tliouj^htfl,  pur[)oHt'H, 
nflFectionfl  and  ainiH  throu^^h  our  own  willH,  and 
proniotoH  our  growth  in  all  thin^H  unto  Chrint 
(Uoni.  0:  3-5).  Notice  the diHtinction  made  in 
thi8paRRaRo))otween  the  acknowledged  moniher- 
Bliip  («f  the  Churcli  in  Uonio  generally  who  liad 
been  baptized  in  the.  mime  of  ChriHt  find  "as 
many'  as  were  baptized  into  (MiriHt,  which  in 
the  work  of  the  Spirit  (1  Cor.  12:  i:i;  Gal.  \U  27; 
Col.  2:  0,  7,  11,  12,  20;  IJ:  1-4).  (H)  Paul,  likc^ 
John  (ch.  1:  14),  and  Jesus  (15:  1-4),  seems  to 
found  our  uruon  with  Christ  primarily  on  His 
orij^inal  and  permanent  reflation  to  all  things  as 
Creator  and  upholder  of  all,  and  the  source  of  tho 
light  that  is  in  every  man  (Col.  1:  15-18;  Acts 
17:  24-28) — a  relation  which  is  made  etTectivo 
not  ordy  for  our  salvation  but  for  placinjjj  man 
next  to  God  at  the  center  of  a  new  cre/ition  or 
spiritual  universe,  by  His  taking  our  nature  into 
personal  union  with  tho  divine  in  Himself, 
and  therein  living  out  the  true  life  of  a  son  of 
God  in  holy  obedience  to  the  law  ev(;n  unto  the 
death  of  the  cross  (Col.  1:  19-23;  Eph.  1:  10). 
In  Him,  therefore,  man  lives  to  the  law,  di(\s  to 
sin,  and  rises  again  to  newness  of  life.  But 
man  by  his  endowments  possesses  a  separate 


lilii 

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nj6     Bible  Studies  on  Saiictificutiun 

IHTHoiwility  and  Ih  tluTcforo  n'ijuirt'd  toj^i^tluT 
with  hJH  mlvaiK'it)^  iiitflli^t^nco  and  ^rowiii^ 
H<>f)Ht<i  of  rcHpoiiHihility  and  acrountahility  to 
iu'('oi)t  tln«  (JoHprl  of  tho  j^ra(M>  of  (Jod.  In  tluH 
atKU'plancc,  vso  a(!<'<»[)t  p«'rHoiiaIly,  for  our  own 
truth,  the  truth  /nid  jiihUco  and  ^ra{M»  of  (Jo<rH 
n»vehition  of  IIIh  (•haiact«'r  and  will;  and  IIo 
^ifivoH  UH  Ills  Spirit  aw  tin*  Spirit  of  lif«'  in  (MiriHt 
iTt'HUH,  who  proc«M'dH  to  carry  out  fully  (JhriHt'B 
work  of  rcnj'wal  in  uh.  Wc,  thtMrforc,  realizo, 
in  tlui  Si)irit,  frt'iuloin  from  tlm  law  of  Hin  and 
death  whicli  otlu'rwiHt*  ruh'H  in  uh  to  our  de- 
fttruciion  (Koni.  8:  1-4);  fn^cdoni  from  the 
dominion  of  tho  th'Hh  and  enjoyment  of  the 
j^uidance  of  tho  Spirit  (vh.  5  17);  the  Spirit's 
interceHHion  in  uh  according  to  the  will  of  God 
(vH.  20,  27) -and,  under  tlie  Spirit'H  univerHnl 
control,  the  working  of  jdl  thin^H  together  for 
our  ^^ood  who  lovo  God  and  work  with  Him  in 
carrying  out  His  fixed  and  eternal  purpoHe 
(vs.  28,  2*),  etc.).  Thone,  therefons  who  are  in 
ChriHt  by  faith  are  now  creatureH  (1  Cor.  5:  17); 
they  have  crucified  the  flenh  with  itH  affections 
and  lustH  (Rom.  tJ:  B;  Gal.  5:  24);  and  must 
henceforth  ho  rejjjard  and  treat  it  (Rom.  0:  12, 
13;  i:^:  14;  Col.  8:  5-10).  Living'  by  the  Spirit, 
by  till*  Spirit  they  must  walk,  cultivating  every 
spiritual  and  ChriHtlike  quality  (Gal.  5:  IG  20; 
Col.  i):  12-15).  And  all  this  we  are  to  do  not 
in  reliance  on  the  jj^uidance  and  help  of  the 
Spirit,  ministered  in   inward  inspiration  and 


God*8  Method  of  Sanctlfication     197 

(iMpiratioti  alone;  hut  iti  rdiatu'c  oti  Him  aH  iUo 
Hi)iiii  <if  CluMMt.  Wo  nn»,  tluTrfon',  to  liavn  tlio 
Nvonl  of  CliriHt  (l^v^'lliIl^,'  i:i  uh  richly  in  all  win- 
(lorn,  to  (cacli,  adnioniHli  and  «'n<'(>nraL^^*  0110 
another  in  the  forniH  and  hpirit  of  it,  and  to  do 
everything'  in  word  and  i\t'vd  in  th(«  nann*  of  the 
Loiii)  ffeHnH,  ^ivin^'  thanlcH  to  God  tliu  Father 
throu^li  Ilini  (vh.  It),  17). 

Tho  introdnction  of  the  cxproPHionH  "adop- 
tion," '•  juHtitlcation  by  faith  "  and  "  itnputation  " 
liavo  b(»c'n  made  tlu»  occaHloii  of  ehai^'in^'  I*/inl 
with  introducing'  into  "  Iuh  GoHi)el  "  (Uom.  2: 
10,  •'  my  (ioHpel,"  an  expicHHion  explained  (ial. 
2)  idcjiH  from  civil  procedure  which  havt^  im- 
parted to  the  (jjoHpel  a  le^^al  chanu^tcr  and  ^^iveii 
it  in  Home  mc/iHure  the  aHpcct  of  a  Hclu'int^  de- 
si^^nod  to  Ic^jjihlatc  men  into  hcavt^n;  bo  that 
men's  attention  Iuih  been  directed  to  their  Htand- 
ing  in  hiw  to  the*  leHHenin^;  of  their  re^'ard  for 
personal  character.  My  own  BtudieH  in  the 
Bible  have  led  me  to  the  conclusion  that  many 
attribute  to  the  Apostle  in  this  connection  ideas 
which  he  did  not  entc^rtain. 

1.  The  Enp^lish  word  adoption  is  misleading 
when  used  as  a  translation  of  Paul's  word  liuio- 
ihesia.  (1)  Our  word  designates  a  process  in 
law  by  which  one  not  a  child  or  member  of  the 
family  is  jilaced  in  the  position  of  son  or 
daughter  as  to  i)rivilego  and  obligation.  Paul's 
word  with  him  simply  means  placing  in  the  con- 
dition or  exalting  to  the  full  rank  of  sonship 


1 

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1 

198     Bible  Studies  on  Sanctification 

with  its  priviloRCB  and  obligations  without 
ivt'iToiuH*  to  tin;  particular  process  by  which 
this  is  (loiK^  (2)  Th^^  idea  of  any  being  out- 
side of  God's  family  is  foreign  to  Paul's  habit  of 
thought.  The  family  has  indeed  its  perishing 
prodigals,  wnndcrers  from  the  authority,  privi- 
lege and  duiy  of  the  home,  for  whose  return 
the  Father  has  made  provision  (Eph.  2:  11-18). 
Paul  does  not  expressly  call  4ie  Gentiles  God's 
children  (although  such  a  thought  is  not  foreign 
to  what  is  called  Paulinism,  Heb.  12:  9;  cf. 
Luke  8:  38).  But  he  does  expressly  declare 
that  not  only  is  He  the  God  of  the  Gentiles  as 
well  as  of  the  Jews  (Rom.  3:  29),  but  He  is  the 
"  one  God  and  Father  of  all,  v/ho  is  over  all,  and 
through  all,  and  in  all "  (Eph.  4:6).  That  then 
to  which  he  refers  is  the  advancement  of  chil- 
dren from  the  servile  condition  of  their  minority 
under  the  guardianship  and  tutelage  of  the 
law  to  the  freedom  and  privilege  of  their  ma- 
jority o**  of  full  sonship  (Gal.  4:  1-9);  and  this 
advance  is  effected  not  by  legal  process  but  by 
faith  in  Jesus  Christ  (3:26  R.  V.),  that  is,  it 
effected  by  a  life  union  with  Christ  (cf.  John  1: 
li;,  13) — to  which  the  nearest  analogy  among 
human  customs  is,  perhaps,  blood^brotherhood; 
and  it  is  equally  shared  in  by  Jews  and  by  thosr^ 
who  heretofore  "knew  not  God  and  served 
instead  them  v/hich  by  nature  are  no  gods  '* 
(ch.  4:  8).  This  advance  is  duly  celebrated  on 
God's  side  by  sending  forth  the  spirit  of   Hia 


God's  Method  of  Sanctification     199 


it 
Ih 


\ii 


Son  into  our  lionrtH  (ch.  4:  6;  Epli.  2:  18).  Tho 
special  refcrcncti  of  \\u)  Apostlo  is  to  the  freedom 
characteristic  of  the  Gospel  dispensation  (Gal. 
4:  1-3,  7,  9;  cf.  John  8:  35,  36;  Heb.  3:  5,  6). 
Just  as  there  is  a  progress  in  the  resurrection  of 
which  we  are  made  partakers  in  Christ  (Rom. 
6:  4,  5;  1  Cor.  15:  45-49),  so  there  is  in  sonship 
(Rom.  8:  23;  cf.  Luke  20:  36).  The  problem  of 
moral  government,  both  in  the  family  of  God 
and  of  man,  is  how  to  bring  the  children  from  a 
stato  of  personal  innocency  and  irresponsibility 
through  the  temptations,  falls  and  ever  recur- 
ring difficulties  of  years,  less  or  more  responsi- 
ble, to  sonship  and  maturity  in  the  privileges 
and  duties  of  sonship.  To  its  formal  and  practi- 
cal solution  God's  me  .hod  of  Sanctification  is 
devoted. 

2.  Paul's  doctrine  of  Justification  ha$.  been 
misunderstood,  it  seems  to  me,  (1)  through  assu- 
ming that  it  came  into  his  thinking  and  teaching 
from  his  contact  with,  or  knowledge  of,  Roman 
or  civil  administration;  (2)  through  overlooking 
that  in  discussing  this  subject  he  stands  on 
scriptural  or  Old  Testament  ground,  and  has 
ever  in  view  God's  method  of  Sanctification;  (3) 
through  overlooking  the  facts — that  Justification 
by  Faith  is  only  one  expression  for  Paul's  doc- 
trine, that  it  is  also  a  justification  by  grace 
(Rom.  3:  24;  Titus  3:  5-8),  and  that  in  this  con- 
nection "  grace"  expresses  more  than  favour  in 
disposition.      It  expresses    also  the  provision 


I 


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200     Bible  Studies  on  Sanctification 

j^rnciously  made  nnd  tho  power  graciously  exer- 
cised. Consequently  there  is  in  faith  a  niornl 
quality  or  character  and  relation  and  attitude 
towards  God  which  Justification  takes  account 
of  as  well  as  Sanctification.  Finally,  that  Justi- 
fication looks  to,  or  is  effected  by,  the  same 
means  and  agents  as  Sanctification. 

There  is  really  no  proof  that  Paul  imported 
the  idea  of  Justification  from  civil  administra- 
tion or  had  the  latter  in  his  mind.  Where 
could  he  have  found  a  case?  Civil  courts  do 
not  justify.  There  is,  on  the  contrary,  much  to 
show  that  he  had  in  view  his  Jewish  brethren 
and  their  erroneous  beliefs  and  teaching  on  the 
one  hand,  and  the  teaching  of  the  Scriptures  on 
the  other. 

Righteousness  is  conformity  with  truth  or 
with  law  as  the  rule  of  action  determined  by 
the  nature  of  God  and  man,  and  revealed  for 
guidance  in  the  Word  and  works  of  God  both 
before  and  after  the  Incarnation. 

(1)  The  Bible,  from  the  earliest  period, 
m^kes  us  familiar  with  the  fact  that  the  Lord 
ever  demanded  righteousness  and  made  its 
attainment  the  promise  and  end  of  His  scheme 
of  Sanctification  for  all  who  conformed  to  it.  In 
His  covenant  with  Adam  (Hos.  6:  7)  He  not 
only  required  righteousness,  but  made  His  will 
the  rule  by  which  what  would  be  regarded  as 
righteousness  in  the  circumstances  was  deter- 
mined.   After  their  transgression,  in  giving  our 


God*s   Method  of  Sanctification     201 


first  parents  an  accoptablo  stamlin^  IIi)  also 
clothed  and  thus  taught  them  to  look  to  Him  as 
the  source  of  their  righteousness  (see  page  125).  if  / 
"Their  righteousness  is  of  Me"  has  ever  since 
been  true.  In  the  story  of  Noah  it  is  formally 
specified  as  the  quality  on  which  his  acceptance 
with  God  and  his  salvation  from  the  Flood  were 
based  (Gen.  6:  8,  9;  7: 1).  Abraham's  believing 
in  the  Lord  was  counted  to  him  for  righteous- 
ness (see  page  125).  Paul  appeals  to  this  in- 
cident in  proof  of  the  scriptural  character  of 
His  teaching;  and  adds  the  assurance  that  to 
us  also  it  shall  be  imputed  who  believe  on  Him 
who  raised  Jesus  our  Lord  from  the  dead.  Ex. 
23:  7  and  1  Kings  8:  32  show  that  the  Jews 
were  familiar  with  the  idea  of  Justification  and 
with  the  Lord's  requirement.  **Keep  thee  far 
from  a  false  matter;  and  the  innocent  and  the 
righteous  slay  thou  not;  for  I  will  not  justify 
the  wicked.'''*  "Hear  Thou  in  heaven,  and  do, 
and  judge  Thy  servants,  condemning  the  wicked 
to  bring  His  way  upon  His  head;  and  justifying 
the  righteous,  to  give  him  according  to  his 
righteousness."  In  the  Psalms  we  find  the 
worshiper  in  a  case  between  him  and  his  fel- 
low man,  pleading  with  the  Lord,  "  Judge  me, 
O  Lord,  for  I  have  walked  in  mine  integrity;  I 
have  trusted  also  in  the  Lord;  therefore  I 
shall  not  slide.  Examine  me,  O  Lord,  and 
prove  me;  try  my  reins  and  my  heart.  For 
Thy    loving-kindness    is     before    mine    eyes; 


ly 


202     Bible  Studies  on  Sanctification 

find  I  hnve  walked  in  Thy  Initli "  (ch.  2G:  1-3). 
Here  both  righteousness  and  faith  are  pleaded 
as  the  fTound  of  confidence  of  justification: 
righteousness  toward  rqen  because  of  faith  in 
the  Lord.  All  righteousness  is  assured  by 
faith.  He  who  trusts  in  the  Lord  having  His 
loving  kindness  ever  before  him,  will  walk  in 
the  truth.  But  as  between  the  Lord  and  him- 
self, he  cannot  plead  his  own  righteousness;  for 
although  he  claims  the  character  and  standing 
of  a  believer,  yet  neither  his  faith  nor  his 
righteousness  will  stand  the  test  of  the  Lord's 
scrutiny.  His  hope  now  is  in  the  Lord's  right- 
eousness, which  is  strong  in  the  elements  of 
love,  mercy  and  faithfulness.  His  prayer  now, 
therefore,  is,  "Remember,  O  Lord,  Thy  tender 
mercies  and  Thy  loving-kindnesses;  for  they 
have  been  ever  of  old.  Remember  not  the  sins 
of  my  youth,  nor  my  transgressions:  according 
to  Thy  mercy,  remember  me  for  Thy  goodness' 
sake,  O  Lord"  (25:  6,  7).  Here  is  the  tri- 
umph of  faith  which  enables  him  to  declare, 
"Good  and  upright  is  the  Lord:  therefore  will 
He  teach  sinners  in  the  way.  All  the  paths  of 
the  Lord  are  mercy  and  truth  unto  such  as 
keep  His  covenant  and  His  testimonies"  (vs. 
8-10).  Here,  too,  is  his  boldness,  "Show  me 
Thy  ways,  O  Lord;  teach  me  Thy  paths.  Lead 
me  in  Thy  truth  and  teach  me:  for  Thou  art  the 
God  of  my  salvation;  on  Thee  do  I  wait  all  the 
day"  (vs.  4,  5).    "And  I  will  sing  of  the  mercies 


l!     , 


God*s  Method  of  Sanctificatlon    103 


of  tlu;  Lord  fon^vcr:  with  my  mouth  will  I 
make  known  Thy  f/iithfuhu'SH  to  all  jj^onoratioiiH. 
For  I  havf3  said,  Mon^y  nhall  bo  built  up  for- 
ever: Thy  faithfulncHS  Hhalt  Thou  establish  in 
the  very  heavens.  Blessed  is  the  people  that 
know  the  joyful  sound:  they  shall  walk,  O 
Lord,  in  the  light  of  Thy  countenance.  In 
Thy  name  shall  they  rejoice  all  the  day;  and  in 
Thy  righteousn«*8s  shall  they  be  exalted.  For 
Thou  art  the  glory  of  their  strength;  and  in 
Thy  favour  our  horn  shall  be  exalted.  For  the 
Lord  is  our  defense;  and  the  Holy  One  of 
Israel  is  our  King.  Then  Thou  spakest  in 
vision  to  Thy  Holy  One,  and  saidst,  I  have 
laid  help  upon  one  that  is  mighty;  I  have  ex- 
alted one  chosen  out  of  the  people"  (89:  1, 
2,  15-19).  This  righteousness  guaranteed  Is- 
rael's salvation.  Sometimes,  indeed,  it  was 
manifested  in  punishing  the  sins  of  the  people 
and  of  their  fathers;  yet  even  such  pnnishment 
wrought  towards  the  fulfilment  of  the  promises 
concerning  the  bringing  in  of  His  righteous- 
ness and  salvation:  but  the  hope  of  Israel  was 
in  its  manifestation  for  their  deliverance  from 
all  their  foes,  outward  and  inward.  Israel  was 
to  be  a  holy  people  (Ps.  85:  7-lu*,  Isa.  25;  46: 18; 
Luke  1:67-79). 

The  incoming  of  this  righteousness  and  salva- 
tion in  their  Gospel  form  would  begin  with  the 
coming  of  the  mighty  One  on  whom  help  was 
laid.    This  Helper  would  unite  in  Himself  the 


it 


204     nihle  Studies  on  Sanctification 

dHicc^s  of  prophet,  pricHt  aiul  kinj^;  and  contt'in- 
l)()mn('ous  with  Hiri  hm^ii  woidd  bo  th(^  out- 
poiirinjj:  <*f  ^1"'  Spirit,  from  on  hi^di,  and  IliH 
}^h)rioUH  activity  ho  fruitful  in  lijj^ht,  lovo  and 
peace  (iHa.  JJ2).  Of  thiw  ri^lii(H)UHm'S8  and  sal- 
vat  ion,  oven  as  they  bi.conie  the  possession  of 
His  people,  the  Loud  would  ho  the  acknowl- 
eil^ed  Fountain  head  (ch.  45:  20-25).  Ho 
would  bo  their  Righteousness  (Jor.  23:5,  6). 
It  is  in  vain  to  attempt  to  interpret  such  testi- 
mony merely  from  a  knowledjjjo  of  the  histori- 
cal situation  unless  it  is  remembered  that  the 
history  is  that  of  the  Lord's  people  and  of  reve- 
lation. In  all  apjes  spiritual  things  are  under- 
Btood  only  by  the  spiritual,  and  by  them  in  the 
measure  of  their  spiritual  attainment,  and  as 
far  as  hope  and  duty  require.  The  provision 
was  from  of  old  (Isa.  46:10;  1  Cor.  2:7-10). 
Even  the  patriarchs  knew  that  they  were  pil- 
grims, and  that  only  a  heavenly  country  could 
satisfy  the  deep  craving  of  their  nature  after 
home  and  rest  (Hob.  11:13-16).  And  even 
Jesus  expected  an  appreciative  response  only 
from  him  that  had  an  ear  to  hear  (Mark  4:  9; 
John  18:37).  Only  such  can  hear  what  the 
Spirit  saith  (Rev.  2:11). 

It  was  along  this  line  that  Paul  taught  his 
doctrine  of  Justification  by  Faith.  He  simply 
unfolded  tho  Gospel  promised  before  in  the 
Holy  Scriptures  by  the  prophets  (Rom.  1:  1-6). 
This  Gospel  was  not  merely  a  message  to  be  re- 


, ;   .  I 


God's  Method  of  Sanctificatlon     205 

coived,  but  it  wns  God'H  powor  unto  snlvntion  to 
the  believer:  because  in  it  the  righteouHiieHs  of 
God  wns  revenU'd  from  faith  unto  fnith,  thus 
fulfilling?  and  enabling  believers  to  experience 
nnd  exemplify  the  Scripture,  "The  just  shall 
live  by  fnith"  (vs.  10,  17).  As,  under  the  Old 
Covenant,  God  will  not  justify  the  wicked 
(v.  18):  nnd  the  law  holds  out  from  within  itself 
no  hope  to  nny  (ch.  3: 19,  20).  But  now,  npnrt 
from  the  Inw,  the  righteousness  of  God  wit- 
nessed by  the  Law  nnd  the  Prophets  has  been 
manifested,  even  the  righteousness  of  God, 
through  the  faith  of  Jesus  Christ,  and  this 
righteousness,  through  this  faith,  is  into  all  the 
believing;  for  there  is  no  difference  (vs.  21,  22). 
This  is  our  justification.  And  it  is  not  to  be 
detached  from  our  sanctificatlon,  as  it  is  secured 
in  exactly  the  same  way — by  the  grace  of  God, 
and  the  redemption  which  is  in  Christ  Jesus, 
and  faith  in  His  blood  (v.  24).  It  belongs  to 
God's  method  of  Sanctificatlon  to  secure  our 
righteousness,  which  it  does  through  Jesus 
Christ  our  Redeemer  and  Lord,  and  our  union 
with  Him;  thereby  securing  our  participation 
in  His  character  and  standing  and  work,  and  in 
the  fulness  of  God  in  Him  (Col.  1: 19;  2:  9-12). 
(2)  A  special  reason  why  Justification  occu- 
pies so  prominent  a  place  in  Paul's  writings  is 
his  former  relation  to,  and  lifelong  conflict  with, 
the  Pharisees,  who  maintained  their  devotion 
to  the  Law  as  a  rule  of  faith  and  conduct  even 


n 


'  >, 


206     Bible  Studies  on  Sanctification 

nftor  they  confcHHinl  Josus  nn  iho  Christ  nnd 
ontonnl  iho  CliriHtiaii  CluuTh  (Acts  15:  1;  21: 
20,  21).  Tho  HixM'ial  Iohhou  Ih,  Hon  *' wiflc  mns- 
terbuilder"  nnd  adapt  yuiir  proacluu^aiid  tiwich- 
inj^  to  tho  n'ciuin'iiu'ntH  of  your  lu'nrcrH  nnd 
rondiTH.  Tho  t'uiKhmu'utal  error  of  PhariHoclHm 
conniHtod  in  making  tho  Ljiw — tnintoi  its  doc- 
trino  of  tho  ntononiont,  nlso  minus  itn  Hpiritu- 
nlity— n  Hchenie  of  Holf  juBtifiontion  (cf.  Luko 
K):  15;  18:  9-14;  10:  2<)).  Tho  Rnbbinicnl  tonch- 
ing  of  the  Judnisni  with  which  Johus  and  Pnid 
hnd  to  contend  hohl  tho  Mosnio  doctrine  of  tho 
atonement  only  in  its  oxtornal  form.  "  We  have 
henrd  out  of  the  Lnw  thnt  the  Christ  nbidoth  for- 
ever: nnd  how  snyost  Thou,  The  Hon  of  Man  must 
be  lifted  up?  "  (John  12:  34;  cf.  7:  38-36)  They 
held  and  taught  the  doctrines  of  ponnnce  nnd  of 
■works  )f  supererogation  which  some  afterwnrds 
ndopted,  and  others  still  hold,  in  the  Christian 
Church.  Atonement  or  roconcilintion,  nnd  so 
Justificntion,  was  effected  by  good  works — by 
the  doing  of  which  not  only  might  the  required 
righteousness  be  mnintained  ns  the  routine 
of  legnl  prescription  wns  all  thnt  wns  re- 
quired; but  by  extraordinary  service  at  one 
point  a  genernl  nvernge  might  be  secured 
for  tho  settling  of  nrrenrs  nt  other  points. 
And  it  wns  even  i)08sible  for  one  to  exceed 
tho  required  nvernge  for  himself  and  thus 
to  lay  up  a  store  of  merit  which  he  might 
transfer  to  others  whose  general  average  was  re- 


,  i 

1  1 
:    ,.  i 
!    1;  1 
.  1    1 

')     .'li 

■  ;     i 

.  :i  i^ 

li   .! 

■ '  t      11 

Aid 

ii;      i. 

iuti-  ..  '      * 

God's  Method  of  Sanctification    207 

^nrdcd  ns  too  low.  It  war  bornuHO  of  its  lielp 
in  tluH  iiiicroHt  that  tho  ornl  Inw  wnH  rc^^ardrd 
nH  cvon  nioro  Hncrod  thnn  tho  writton  Law  of 
MoHi'H  itHoIf,  ai»d  itH  burdciiHomcnoHfl  was  do- 
ft'iidod  as  its  special  i»x('clh'noe.  It  is  this  ttwich- 
iii^  which  Paul  opposes  when  ho  declares  that 
by  the  works  of  tiie  law  shall  no  flesh  be  justi- 
fied. He  knew  just  where  the  Pharist'os  stood 
and  how  far  astrfiy  they  were*  for  he  had  stood 
with  them — one  of  the  most  extreme  party,  "As 
touchinjij  the  law,  a  Pharisee;  .  .  .  as  touchinji;  the 
rij^hteousness  which  is  in  the  law,  blameh'ss" 
(Phil.  8:5,  0).  But  through  the  instrumen- 
tality of  the  commandment,  "Thou  shalt  not 
covet,"  he  was  led  to  see  the  spirituality  and  ex- 
ceeding breadth  of  the  law  and  ultimately  to 
learn  the  meaning  of  the  fall  of  man  in  Adam 
under  the  dominion  of  sin  and  death,  and  con- 
sequently our  utter  incapacity  for  complying 
with  the  requirements  of  the  Law  or  of  righteous- 
ness as  a  matter  of  spirit  and  life  (Rom.  7:  7- 
24).  Then  when  it  pleased  God  to  reveal  His 
Son  in  him,  as  the  outcome  of  his  contact  with 
the  Gospel  and  its  fruits  as  a  persecutor,  he  enw 
the  meaning  of  the  Law  and  the  Gospel  in  their 
relation  to  each  other.  Taking  all  these  things 
into  consideration,  we  need  not  wonder  that  he 
realized  it  to  be  his  mission  not  only  to  preach 
the  Gospel,  but  to  unfold  the  truth  of  the  Gospel 
over  against  Phariseeism.  But  it  ought  to  be 
kept  in  view  that  he  does  this  on  strictly  script- 


'ioS      Hihlc  Studies  on  Sanctification 


urnl    ^^Toumlfl — *•  ixTHimdin^,'    m<Mi     roncorninyj 

tJcHUH,  botll  Otlt  of  tlir  Law  of  MoHOH  Hfid  out  of 

tlio  proplirtH"  (ActH  2H:  2:J;  2<»:  22).  (f/)  Ur  rx- 
plniiiH  tlio  iv\w  inoniun^  and  ii)t«'titioti  of  \\u) 
Law.  It  waH  not  ^ivon  that  incti  ini^ht  b«i 
juHtifuHl  by  itn  pn'Hcrii)ti()nH  coiiHidtTcd  in  lln'Mi- 
eolvos.  Tho  t'lidlcHH  rcpctitionH  wliifli  it  do- 
mandt'd  in  tin*  performance  of  itH  prt'Hcri[)tion8 
ehowcd  it  was  doHi^nod  to  point  to  i)roviHion  for 
takin^j;  away  Hin  beyond  what  it  t»xhil)it('d,  and 
to  k(H'p  in  r(»ni«'ni])ranc(».  It  waH  intcnch'd  to 
tcat'h  nioro  cU'arly  tiian  nion  coidd  dlHcovcr  from 
tho  working  in  thtMr  own  hearts  thc^  (h'UiandH  of 
truth,  to  convint'i^  thcin  of  thoir  inability  to  at- 
tain to  rijjfhteouHucsH  by  their  own  unaided 
efforts,  to  lead  thorn  to  ph'ad  K'ldty  before  Gcxl, 
and  to  cherish  in  them,  by  its  prochimation  of 
the  LoiiD  as  Israeli's  God  and  Redeetner  and  by 
its  sacrifices,  feasts  and  washings,  the  liop(3  of 
redemption;  or,  in  other  words,  to  load  them  to 
Christ  (Rom.  8: 11),  20;  Gal.  3:  19-24).  (b)  He 
nlso  exphiins  that  tho  promises  concerning  the 
brin^in^  in  of  an  everlasting  rij^hteousness  is 
fulfilled  in  the  accomplishod  work  of  Jesus 
Christ  whose  righteousness  avails  for  the  justi- 
fication  of  every  actual  believer  (Rom.  8:  21-26; 
8:  8,  4),  inasmuch  as  He  was  made  sin  for  us 
that  we  might  be  nmde  the  righteousness  of  God 
w///m(2Cor.  5:21). 

In  conducting  this  discussion   in    thi^   direct 
and  professed  interest  of  Justification,  Paul  was 


in 


Cjod's  Method  of  Sunctification     2oy 


iicorninv^ 
»(1  out  of 
/)  Ho  v\. 
1    of    thn 

ill  (lu'in- 

h  it  do- 

cri[)ti()tiH 

nnum  for 

ted,  niul 

imdcd  to 

)V('r  from 

inaiulH  of 

ty  to   at- 

unaidi'd 

nro  G(xl, 

atioii   of 

•  and  by 

hopo   of 

them  to 

(h)  He 

in^   the 

siu'ss   is 

f  Jesus 

le  jiisti- 

J:  21-26; 

for   lis 

H  of  God 

B  direct 
aul  was 


nda[)tin^  IiimHolf  to  the  ino(h'  of  Hpt'ech  pn^vn- 
h'lit  anions  th(»  IMiarimM'H  and  which  cxprcHHrtl 
the  hading  thought  in  th(>ir  minds.  To  be 
jiislijicd  was  theii  one^^reat  conc«»rii.  Insprak- 
in^'  of  JnHtification  tht»y  did  not  lose  si^^ht  of  the 
fact  that  (iod's  work  was  that  of  Sanctitier;  and 
that  tiu^  Law  of  Moses  st^t  forth  for  tlie  time 
bein^^  the  way  of  sanctification.  Hut  tliey 
hMirned  tliis  mudi  of  the  truth  that  the  demand 
of  the  Law  was  ri/^hteousness,  the  attainnu^nt  of 
which  was  not  tidy  8an(!tification  but  Justi- 
lication  (Uimi.  lO:  23).  Wiiat  they  faihid  to 
discrover  is  what  had  been  reveaU'd  to  Paul — 
that  Christ  is  the  end  of  th(^  law  for  riKhteous- 
ness  to  every  believinjjf  one,  and  such  enter  at 
onco  the  ranks  of  the  justified  (ch.  3:  24;  5: 1,  2). 
(3)  (a)  Justitication  means  in  Paul's  teaching 
what  it  moans  in  the  Old  Testament,  for  he  draws 
the  proofs  of  the  correctness  of  his  doctrine 
from  the  Old  Testament  (see  Rom.  9: 30-38;  10:3- 
13;  also  oh.  4).  This  chapter  should  be  read  and 
interpreted  in  connection  with  th^  end  of  chap- 
ter 3,  and  as  intended  only  subordinately  to  set 
forth  the  nature  of  Justification,  but  chiefly  to 
prove  that  Paul's  doctrine  of  Justification  by 
Faith  is  the  Old  Testament  doctrine.  To  get  his 
full  doctrine  the  promised  Gospel  must  be  read 
into  such  passages  as  chapter  4:  3  (notice  ch.  4: 24, 
25;  3:  21-20).  As  taught  in  the  Old  Testament  it 
is  the  counting  or  imputing  of  faith  for  right- 
eousness.   This  it  was  in  the  case  of  Abraham 


4 

i 


110     Rihlc  Studies  on  Sanctification 

(Uom.  1:  3  5).  TIum  It  in  in  th»^  viiho  of  all  who 
))olu'ViM)ii  Ilini  who  riiimul  up  tJcHUH  from  tho 
(Ifful  (vH.  2i{,  21).  It  Ih  tlit^  for^ivin^  or  nvmU 
in^  away  or  (liHcharKin^  of  all  violatioiiH  of 
law,  or  iiiitiuitioH,  and  tlu»  covrrin^;  ovt»r  of  Hiim 
in  tho  cam»  of  Mm  who  «/nrv/v7/y  acccptH  tho 
Loui/h  olTor.  Notice,  "in  whoso  hoart  in  no 
j^uilo"  (Ph.  ;}2:2;  cf.  Horn.  10:9,  10;  4:  7,  8; 
It  BOCurcH  tho  promiHod  itdioritanco  (Uom.  4: 
13).  (6)  From  God's  sido,  JuHtifioation  is 
by  ^raoe  through  tho  rodomption  that  is  in 
Christ  whom  God  hath  sot  forth  to  bo  n  pro- 
pitiation through  faith  in  His  blood  (oh.  3:  21). 
It  is  in  tho  namo  of  our  Loud  Josus  Christ,  and 
in  tho  Spirit  of  our  God  (1  Cor.  (5:11).  It  is 
not  out  of  works  which  aro  in  ri^htoousnoss — 
thinj^s  which  wo  did;  but  according  to  His 
mercy  Ho  savod  us  through  tho  washing  of 
regenoration,  and  tho  ronewing  of  tho  Holy 
Spirit  which  Ho  poured  forth  on  us  abundantly 
through  Jesus  Christ  our  Saviour;  that  being  jus- 
tified by  His  own  grace  wo  may  become  heirs  ac- 
cording to  the  hope  of  eternal  life  (Titus  3: 5-7). 
Grace  is  expressive  not  merely  of  favour,  but 
also  of  power.  It  means  unm(»rit(>d  favour  and 
the  provision  made  and  bestowed  therein.  In 
the  Epistles  tho  invocation  of  grace,  mercy  and 
peace  with  which  they  commence  never  specifies 
the  Holy  Spirit.  The  grace,  etc.,  are  invoked 
from  God  tho  Father  and  from  the  Lokd  Jesus 
Christ,  the  Holy  Spirit  being   included   in   the 


God's  Method  of  Sanctification     iii 


^vnvo  or  n'j^ardrd  hh  nln'iidy  l)«»Htowod.  (c)  On 
our  Hido  iJiiHtificatioii  in  hf/  fiiith,  HoiiiotinioH  ox- 
pn'HHtMl  witln)»ii  a  prrpoHition  (ch.  I{:2H;  T):  I); 
Homriinu'H  willi  rk'  (out  of)  or  dtti  (thron^^h)  (cli. 
',\:  lU),  IJl).  It  in  l>y  faitli  that  it  may  Ih<  ac<'or(l. 
iiij<  to  f^'raco  (oil.  l:  It)),  and  tlmn  Huro.  Thrro 
is  n  law  of  faith  (ch.  M:  27).  Th«'n<  ih  a  ri^^ht- 
eouHiioHH  of  faitli  which  all  hrlirvrrH  havt^  in  com. 
mon  with  Ahraliani  (ch.  I:  11,  l.M;  IhHO-lO:  \:\). 
Faith  cHtabliHhcH  the  law  (ch.  'A:  'Ml  'M),  hut  it  cx- 
dudcH  boaHtin^^'  (v.  27).  TIuh  f/iitli  iH  not  tlio 
oxcrciHO  of  tho  natural  mind  apart  from  the 
Spirit's  work.  It  Ih  tli«»  cordial  rcHpoiiHo  of  a 
Roul  (pii(!kcncd  and  aroUHcd  to  ^j^raciouH  action 
by  the  divine  call  which  comcH  to  it,  not  through 
the  public  [)roachin^^  or  reading  of  tlit^  VVord 
nlone,  but  alHo  throu^^h  the  teaching  of  the  hom(», 
etc.,  in  word,  example,  etc.  (1  Pet.  3:1);  in  Hhort, 
throuj^h  evt^ythin^;  that  HtM'veH  an  a  medium 
of  the  voice  of  G(kI,  and  the  revelation  which  \U) 
makes  of  Himself  in  Johuh  Christ.  •*  I  am  the 
li^ht  of  the  world"  (John  H:  12;  9:5).  "Ye 
nre  the  lij^ht  of  the  world  "  (Matt,  5: 11).  This 
calling  ministered  by  the  Spirit  of  wisdom  and 
revelation  in  the  knowledj^e  of  God  is  with  Jin 
exceedinjjf  greatness  of  power,  such  as  was  ex- 
ercised in  the  resurrection  and  the  exaltation  of 
Christ.  By  it,  therefore,  man  is  quickened  in 
his  state  of  spiritual  ch'atli  — (piickeiied  tojjjether 
with  Christ,  and  believing,  is  raised  up  top'iher 
with  Him  and  is  seated  with  Him  in  the  hoav- 


T   '' 


212       Bible  Studies  on  Sanctification 

enly  places  in  Christ  Jesus  to  the  glory  of 
God's  grace  (Eph.  1:17—2:10).  In  this  faith 
the  believer  surrenders  himself  to  God  to  be 
His  only  and  always  and  do  His  will,  considers 
not  his  own  weakness  in  the  face  of  the  difficul- 
ties in  the  way  of  the  fulfilment  of  the  promise 
which  he  encounters  in  life;  but  considers  and 
rests  in  the  faithfulness  and  power  of  God  and 
credits  God  with  his  success  (Rom.  4:18-21). 
Wherever  there  is  such  faith,  there  is  real  living 
spiritual  union  with  Christ  and  in  Christ.  His 
righteousness  is  therefore  theirs  (8:  1-4;  2  Cor. 
5:  14-21). 

(4)  The  variety  and  interchange  of  terms  era- 
ployed,  and  the  association  of  ideas  in  discuss- 
ing Justification,  show  that  Paul  has  ever  in  view 
God's  work  of  Sanctification.  We  have  already 
seen  how  Sanctification  is  eflFected  and  what 
were  the  ideas  already  associated  with  it.  With 
all  thifci  compare  the  same  in  relation  to  Justifi- 
cation. It  is  through  the  redemption  that  is 
in  Christ  Jesus  (Rom.  3:  24),  by  His  blood 
(ch.  5:9).  In  securing  it  Christ  is  set  forth  a 
propitiation  (ch.  3:25),  and  makes  atonement 
or  reconciliation  (ch.  5:10,  11;  Col.  1:20-22; 
2:  14),  manifests  the  righteousness  of  God  wit- 
nessed by  the  Law  and  the  Prophets.  Thereby 
God  exhibits  His  righteousness  in  passing  over 
the  sins  committed  before  the  redemption,  atone- 
ment or  reconciliation  was  historically  accom- 
plished, and  in  justifying  under  the  Gospel  those 


God's  Method  of  Sanctification    213 

who  are  of  the  faith  of  Jesus  (Rom.  8:21,  22, 
25,  26).  The  forgiveness  and  tlw3  inheritance 
belonging  to  Justification  (ch.4:  7, 13;  Eph.  1:  7, 
11)  belong  also  to  Sanctification  which  is  also 
by  faith  (Acts  26: 18).  Where  the  Law  failed 
in  securing  Sanctification  it  failed  also  in 
securing  Justification  and  for  the  same  reason 
(Acts  13:38,  39;  cf.  Epistle  to  the  Hebrews, 
everywhere).  Indeed,  nothing  could  more  com- 
pletely express  the  subordinate  relation  of 
Justification  to  Sanctification  and  its  inclusion 
within  it  than  the  fact  that  all  that  Paul  else- 
where teaches  in  connection  with  Justification  is 
in  effect  taught  in  Hebrews,  which  is  universally 
recognized  as  Pauline  in  its  teachings,  and 
taught  without  once  mentioning  Justification. 
It  might  almost  be  thought  that  the  exhibition  of 
Paul's  Gospel  in  the  New  Testament  was  felt  to 
be  incomplete  until  it  was  formally  presented 
as  the  fulfilment  of  the  Law,  or  until  it  formally 
presented  Christ  as  such,  and  was  exhibited  as 
fundamentally  a  scheme  of  Sanctification.  I 
will  only  add  that  in  Paul's  Epistles  where 
either  Justification  or  Sanctification  is  men- 
tioned, the  other  is  either  not  mentioned  at  all, 
e.  g.  Rom.  8:  30,  or  if  both  are  mentioned,  Sanc- 
tification is  put  first  and  Justification  is  repre- 
sented as  by  the  Spirit  of  our  God  (1  Cor. 
6;  11). 

The  conclusion  to  which  all  these  facts  and 
considerations  seem  to  me  definitely  to  lead  is 


r- 


V  ' 


•i^:  .]Mi^ 


•h   if 


214     Bible  Studies  on  Sanctification 

tlint  Snnctificntion  niul  Justification  represent 
the  one  work  of  God  from  diffei'ent  iwintsof 
view,  nnd  with  different  limitntions.  As  Sancti- 
fication, it  is  rejjjarded  from  the  point  of  view  of 
God  as  the  separate  One,  the  accomplishment  of 
whose  purpose  and  plan  in  creation  demands 
union  with  Himself  and  the  acknowledgement 
of  His  sole  deity,  and  His  absolute  sufficiency 
as  God,  who  is  the  end  as  well  as  the  beginning 
of  His  works.  As  Justification,  it  is  regarded 
from  the  point  of  view  of  man,  and  its  end  in 
righteousness  or  holiness.  As  Sanctification,  it 
puts  man  in  the  relation  and  place  where  God 
would  have  him  and  where  alone  he  can  be  ac- 
cepted and  perfected  as  a  work  of  God  or  created 
anew  in  Jesus  Christ  unto  good  works,  which 
God  before  ordained  that  we  should  walk  in 
them,  and  it  perfects  him  in  that  relation  and 
place.  As  Justification,  it  indicates  the  com- 
pleteness of  God's  work  and  method  of  Sanctifi- 
cation for  its  end,  and  the  satisfactory  attain- 
ment of  the  end  by  man  in  accepting  or  com- 
plying with  God's  plan  of  Sanctification.  The 
standing  ground  of  the  justified  is  in  grace 
(Rom.  5:2),  and  in  holiness  and  righteousness 
(Luke  1:  75).  Justification  and  Sanctification 
thus  go  together;  we  cannot  attain  the  one 
without  attaining  the  other;  we  cannot  cast  a 
doubt  on  our  standing  in  the  one  without 
also  casting  a  doubt  on  our  standing  in  the 
other.     In  the  same  sense  both   may   be  re- 


God's  Method  of  Sanctificatlon    215 

pfnrded  as  completed  at  once,  that  is,  if  repjardod 
H8  the  completed  work  ot  Christ  (cf.  Ileb.  10: 
10).  We  have  been  sanctified  by  the  offering 
of  the  body  of  Christ  once  for  all:  this  is  our 
Sanctification  (v.  14).  By  one  offering  He 
hath  perfected  forever  them  who  are  being  sanc- 
tified (vs.  15-17);  here  is  our  Justification 
(cf.  with  V.  2  and  9:9;  also  with  Rom.  4:  25), 
who  was  delivered  because  of  our  offences,  and 
was  raised  again  because  of  our  Justification. 
The  rendering  of  dia  with  the  accusative  by 
"  for  "  was  probably  intended  to  leave  the  ex- 
pression indefinite,  as  the  offering  required  the 
resurrection  and  ascension  to  complete  it  (Heb. 
9:12).  Our  Justification  in  the  sense  contem- 
plated was  now  an  actual  fact,  as  were  our  of- 
fenses. We  are  justified  by  His  blood  (ch.  5: 
9-11)  and  bo  we  are  sanctified  (Heb.  13:12). 
Or  again,  both  may  be  regarded  as  accomplished 
at  once  in  the  moment  of  our  union  to  Christ  by 
faith.  Compare  1  Cor.  1:2,  "  Sanctified  (perf . 
part,  pass.)  in  Christ  Jesus,  called  saints,"  Gal.  5: 
24,  "  They  that  are  Chri  st's  have  crucified  (aorist) 
the  flesh  with  the  affections  and  lusts,"  with  Rom. 
8:1,  "  Therefore,  there  is  now  no  condemnation  to 
them  that  are  in  Christ  Jesus."  The  reason  is 
given  in  verses  2-4.  Justification  involves  Sanc- 
tification and  Sanctification  involves  Justifica- 
tion. The  justified  are  already  in  Christ  and  in 
the  Spirit  (Rom.  8:  9).  They  were  called  into 
the  fellowship  of  Jesus  Christ  (1  Cor.   1:  9), 


2i6     Bible  Studies  on  Sanctification 


!•  -t  ■' 


'■,,1";;- 

Li 


called  in  S'anc/t/Zca/ion  (1  Thes.  4:7);  and  bo 
called  they  were  justified  (Rom.  8:  30).  If 
anyone  is  in  Christ  he  is  a  new  creature.  The 
justified  are  already  dead  to  sin  and  alive 
to  God  in  Jesus  Christ  and  must  so  reckon 
themselves  (ch.6:  1-11),  and  they  are  dead  to  the 
law  by  the  body  of  Christ,  otherwise  they  could 
not  yet  be  justified  (v.  14;  7:  4).  But,  on  the  other 
hand,  "  the  Sanctification  of  the  Spirit"  is  not 
completed.  The  justified  are  servants  to  right- 
eousness unto  Sanctification  (6: 19,  22).  Conse- 
quently while  the  work  of  Sanctification  is  so  far 
definitely  completed,  and  the  worshipers  are 
perfected  forever  by  the  one  offering,  and  we  are 
to  hold  fast  the  confession  of  our  hope  without 
wavering,  seeing  He  is  faithful  who  promised; 
yet  we  must  still  follow  a  f ter  the  Sanctification 
without  which  no  one  shall  see  the  Lord  (Heb. 
12: 14);  looking  diligently  in  the  exercise  of  a 
brotherly  supervision  lest  any  fail  of,  or  fall 
from,  the  grace  of  God;  and  thus  lose  their 
standing  in  Justification  as  well  as  Sanctifica- 
tion (Rom.  5:  2;  6:  14). 

This  thought,  that  the  justified  are  not  under 
the  law  and  therefore  not  under  sin  (Rom.  6:  14) 
and  so  not  under  condemnation  (ch.  8:  1)  is  ex- 
ceedingly suggestive  in  this  connection.  We 
learn  from  it  that  if  they  were  still  under  the 
law,  they  would  be  under  sin  and  would  not  be 
justified.  According  to  Paul,  therefore,  we  are 
justified  by  being  taken   from  under  sin  and 


God's   Method  of  Sanctification     117 

from  under  tho  law.  That  in,  wo  aro  jiistified 
by  boinj^  sanctified,  or  by  God'H  method  of  Sunc- 
tificntion,  which  is  just  what  Paul  says  (Rom.  3: 
24).  For  the  direct  rehition  of  redemption  and 
propitiation  is  with  Sanetifioati(m  (see  page  73).' 
The  divine  method  of  Sanctification  is,  if  I  may 
so  express  it,  self  rejj^isterinjjf,  and  it  recoirds  re- 
sults either  in  tho  form  of  Sanctification  or  of 
Justification  according  to  the  habit  of  the  time 
or  of  tl  •>  writer  or  his  object.    It  is  thus  both  a 

'  If  yfo  would  nvoid  confusion  and  "problems,"  in  the 
interpretation  of  Paurs  doctrine  of  Jnstifloation  we  mnst 
interpret  hia  expreHsions  in  their  proper  oonneotion.  The 
work  of  Jesus  as  FulfiUer  of  the  Law  and  the  Prophets,  re- 
quired Him  to  point  out  that  the  radical  error  of  the  Jewish 
teachers  who  "come  before  Him"  was  that  they  ignored 
the  breadth  of  "the  Law"  which  properly  means  God's 
Law — the  Scriptures  (John  10:  84;  12:  84).  The  special 
work  lolt  to  Paul  rer^uired  him  to  show  that  in  the  narrow 
sense  in  which  his  Judaizing  opposers  used  the  expression 
and  required  the  observance  of  the  Law  in  the  Christian 
Church,  the  Law  had  lost  its  binding  force,  now  that 
Christ,  who  is  the  end  of  the  Law  for  righteousness,  had 
come.  That  he  did  not  mean  by  Justification  and  freedom 
from  the  Law,  that  law  and  judgment  were  things  of  the 
past,  or  freedom  from  accountability  to  God  for  our 
opinions,  beliefs  or  conduct,  or  from  the  moral  teaching 
of  the  Scriptures,  or  from  accountability  to  the  Lobd,  as 
Ruler  and  Judge,  who  had,  by  His  redemption,  bought 
us  from  all  that  gained  dominion  over  us,  and  is  calling 
us  by  His  Gospel  into  His  free  service,  and  now  judges 
and  will  judge  us  as  His  servants,  to  give  to  every  one  as 
his  work  is^  See  Rom.  14:7-12;  1  Cor.  4: 1-6;  7:22,28;  9; 
21;  2  Cor.  5:10-16.. 


21 8      Bible  Studies  on  Sanctification 


i|!    < 


111 


h:  h 


iiipthcxl  of  Sanctificaiion  nnd  of  Justificntion. 
Ho  thnt  whoever  is  disrognrding  Qod'H  method 
of  Snnctifictttion  cnn  find  no  record  of  Justifica- 
tion for  him.  They  are,  therefore,  under  a  fatal 
delusion  who  profess  to  "  trust  in  the  blood  of 
Christ "  for  their  Justification  while  they  are  liv- 
ing unchristian,  worldly  lives.  The  Bible 
scheme  of  Sanctification  and  its  scheme  of  Justi- 
fication go  hand  in  hand;  indeed,  are  one  and  the 
same.  The  blood  of  Christ  is  the  blood  of  cove- 
nant as  well  as  of  atonement.  It  not  only  rec- 
onciles but  it  enters  into  an  eternal  covenant  to 
be  the  Lord's,  to  receive  His  law  into  the  mind 
and  heart.  Besides,  trust  implies  surrender  in  the 
spirit  of  confidence  to  the  object  of  trust.  The 
blood  of  Christ  represents  not  merely  the  fact 
of  His  death,  but  the  surrender  of  His  life  for  us. 
**  I  am  come  that  ye  may  have  life."  The  blood 
of  bulls  and  of  goats  and  the  ashes  of  an  heifer, 
sprinkling  the  unclean,  sanctifieth  to  the  purify- 
ing of  the  flesh:  how  much  more  shall  the  blood 
of  Christ  purge  your  conscience  from  dead 
works  to  serve  the  living  God!  It  sprinkles  the 
heart  from  an  evil  conscience.  It  must  really 
come  into  contact  with  and  become  our  life. 
Except  ye  eat  the  flesh  and  drink  the  blood  of 
the  Son  of  Man  ye  have  no  life  in  yourselves. 
We  are  justifled  in  the  iiame  and  in  or  by  the 
Spirit  of  our  God. 

It  is  to  be  kept  in  view  that  by  "  the  Law  " 
Paul  means  particularly  and  as  representative 


God's  Method  of  Sanctlficadon    119 

of  nil  Ic^al  HyHteniH  n'^'nnh^d  nn  l)indinj^  the 
conscienco,  \\u)  Law  of  Mohch  ns  uiKh'rHtood  by 
hifl  JcwiHh  brethren;  that  iH,  oh  road  in  tho 
light  of  itH  llabbiiiical  liittTpretatioriH  and  inter- 
lineation. But  the  Law,  as  wo  have  8(>en,  was  a 
scheme  of  Snnctification.  "I  am  the  Lord:" 
and  "I  the  Lord  am  Hanctifying  yon,"  were 
the  constantly  repeattnl  nRRnrances  with  which 
its  ordinances  were  enforced.  When,  therefore, 
he  speaks  of  not  being  under  the  Law,  he 
means  not  being  under  the  Mosaic  scheme  of 
Sanctification,  which  made  nothing  perfect, 
being  only  the  shadow  of  good  things  to  come, 
of  which  the  body  is  Christ.  (He  includes, 
however.  Gentile  religions  which  were  legal  and 
were  regarded  by  them  as  of  divine  origin,  and 
as  binding  the  conscience.  Col.  2:14-23;  Gal. 
4: 1-10.)  Hence  he  compares  the  Law  to  a 
husband  who  is  dead.  Such  an  one  no  longer 
has  the  rights  of  "  head  of  the  wife."  But  it 
does  not  follow  that  because  the  husband  is 
dead  as  formal  head,  so  that  the  wife  is  freed 
from  his  right  of  headship,  that  he  is  dead  or 
non-existent  as  an  influence  that  has  come  into 
her  life.  The  power  of  exercising  influence  im- 
parts an  element  of  permanency  to  whoever  or 
whatever  exercises  the  influence.  It  thus  often 
happens  that  the  influence,  especially  for  good, 
on  the  life  is  often  greater  when  the  formal  re- 
lation of  husband  or  wife  is  dissolved  by  death. 
Hence  Christ  could  say  that  He  did  not  come  to 


220     Bible  Studies  on  Sanctlfication 


I -HI 


h/-    ! 

t,.  ...     J 

lil,.. 


(lofitroy  tho  Law  and  t1u»  Prophotn,  but  to  fulfil; 
mid  whoHoovcr  will  broak  one  of  tho  loast  of 
thoRo  coniiiiaiidnuMitH  nud  Hlinll  tonoli  men  bo, 
Rhall  be  called  hMiHt  in  the  kindom  of  heaven; 
Imt  whoBoever  Bhnll  do  nnd  teach,  the  same 
shall  be  called  ^,'reat  in  the  kingdom  of  heaven. 
Hence,  too,  Paul  protestin^ly  exclaims,  "  Do 
we  then  make  void  the  Law  throu^^h  faith:  yea, 
we  eBtablish  the  Law."  ChriBt  in  fulfilling  the 
Law  perpetuates  it  in  Himself;  so  that  tho  per- 
manent element  in  it  becomes  the  law  of  the 
mind  and  heart  of  believers  on  Him,  and  we  are 
justified  in  the  Spirit  of  our  God. 

Tho  objection,  therefore,  which  has  been 
made  to  the  Reformed  doctrine  of  Justification, 
with  its  subsidiary  doctrines  of  Covenant, 
Atonement  and  Imputation — namely,  that  it 
imparted  to  the  Gospel  plan  of  salvation  the 
appearance  of  a  legislative  scheme  for  saving 
men,  which  maintains  the  character  of  God  as 
King  at  the  expense  of  His  character  as  a  lov- 
ing Father,  does  not  lie  against  the  doctrine  of 
the  Apostle  and  of  the  Scriptures.  From  one 
point  of  view  it  may  be  said,  the  Bible  explana- 
tion, with  which  Paul's  teaching  is  at  one,  is 
that  the  divine  scheme  or  method  of  Justifica- 
tion is  extra  judicial,  the  carrying  out  of  which 
required  that  God  should  send  His  Son  into  the 
world  not  to  judge  it,  but  to  save  the  world. 
The  judicial  element  in  the  character  of  God  as 
the  Saviour  of  the  world  is  laid  aside  until  the 


God's  Method  of  Sanctification    221 


lovo  of  G(m1,  with  iho  aid  of  His  mnnifold  wifldom 
nnd  ahoutidiii^  ^racr,  hiiH  titnu  to  Hocuru  iho  hont 
roHultH.  "  Ho  thnt  bcliovoth  on  (into)  ilini  iH 
not  judj^od" — "shall  not  como  into  jud^^nicnt" 
But  Paul'H  viow  is,  G(k1  justifit's  by  providing 
for  our  sanctiHcation,  and  justifies  thorns  who 
honestly  accopt  His  sirhenio  of  Sanctification. 
And  this  is  in  otfcct  Jolin's  view  also  (1  John 
1:9).  Besides,  the  law  that  is  abro^ati^l  and 
set  aside  is  not  the  eternal  law  of  trutli,  but  a 
temporary  scheme  of  sanctification,  which  in  its 
time  was  authoritative,  and  therefore  law.  But 
the  eternal  law  is  of  truth  as  the  life  and  light 
of  the  intellect  ond  of  love  which  is  the  life  and 
light  of  the  heart;  that  is,  it  is  the  law  of  the 
nature  of  God  and  man.  It  is  the  law  of  self* 
denial  and  self  sacrifice  for  the  fuller  outflow 
and  manifestation  of  life,  and  which  dictates 
the  confession,  "  I  have  come  that  they  may 
have  life,  and  have  it  in  full  abundance:"  a  law 
under  the  impulse  and  teaching  of  which  we 
learn  Christ  as  truth  is  in  Him,  and — 

"  We  rise  by  the  things  that  are  under  our  feet; 
By  what  we  have  mastered  of  good  and  gain; 
By  the  pride  deposed  and  the  passion  slain, 
t      And  the  vanquished  ills  that  we  hourly  meet." 

It  will  be  noticed  that  I  have  had  in  view 
only  the  objection  to  the  ordinary  doctrine 
of  Justification,  as  under  one  form  or  another 
it  has,  from  time  to  time,  been  presented  and 
discussed  in  the  Church.    The  present  day  ob- 


'lt 


[i.U 

ii: 


222     Bible  Studies  on  Sanctification 

jectioii,  which  Ih  tlu^  ouioomo  of  tho  cotiBoious 
or  uiiooitBcionH  iiiMuoncf^  of  rniionnliHtio  <wolu- 
iioiiiHin,  I  linve  not  coiiHidorod.  ThoHu  StudicH 
linvo  \H*vn  bihli(^al,  not  philoHophiitid.  Uation- 
nlJHiio  evolutionlHin  in  n  philoHophy.  It  in  tlio 
theory  by  which  8onu»  uum  account  for  tho  crea- 
tion and  advancement  of  thu  world.  It  cither 
makeH  no  account  of  Go<l,  or  asHunies  an  a  Htart- 
ing  point  that  He  ih  merely  a  eelf  consciouH  and 
Belf*determining  principk>  devoid  of  personality 
with  its  associated  characteristics  of  rulership 
and  judgeship,  and  which  is  ever  working  out- 
ward towards  a  perfect  embodiment  and  full 
personality  which  can  only  be  realized  in  a  uni- 
verse in  which  the  environment  is  in  perfect 
harmony  with  the  central  principle.  This  phi- 
losophy not  only  rejects  as  antiquated  the  Bible 
revelation  of  God  as  a  i)erson,  the  Creator  and 
Supreme  Governor  of  the  universe,  but  rejects 
also  the  Bible  doctrine  of  man  as  a  person 
created  in  the  image  of  God,  of  the  way  in 
which  sin  and  death  entered  the  world  of  man- 
kind, and  of  the  way  of  salvation  from  sin.  The 
Bible  itself  is  an  evolution  or  a  story  o^'  the 
evolution  within  certain  lines  of  man's  thoughts 
concerning  God  and  of  man  himself.  There 
are  other  evolutions  and  stories  of  evolutions  in 
the  sacred  books  or  traditions  of  other  religions. 
The  opposition  to  the  atonement  of  such  a 
scheme  of  thought  is  to  be  regarded  as  belong- 
ing to  that  "vain  deceit"   (Col.  2:  8)  which 


God's  Method  of  Sunctification    22 j 

over  npp<»nrH  in  "the  wiwlom  of  tlu»  world'* 
wlicn  it  littonipiH  to  ^rapplt*  with  inattcrH  too 
hi^h  for  UH.  In  all  a^(>H,  a[){)ar«'utly,  thtM'auHo 
of  truth  and  ri^ht(V)UHn(>HH  haH  mot  witli  oppo. 
hition  from  thiH  Hourco.  Tho  IVihU^  roprcHt^ntH 
our  (irHt  i)aroritH  aH  Htunihlin^  and  falling  ovt^r 
tho  temptation  wlili'h  camo  to  them  in  their 
thinking  how  men  eouhl  \h*  an  Uod.  Jeremiah 
tellH  of  oppoHition  to  the  eauMO  of  ihA  in  his 
(hiy  from  Bome  wlio  in  tht^  profoHHed  (character  of 
prophetH  of  tho  (JckI  of  trutli  "  Hpeak  n  vision  of 
their  own  heart,"  and  encourn^^'o  men  "  to  walk 
each  one  after  the  ima^inatitm  of  Iuh  own 
heart:"  *' prophets  of  the  dt^ceit  of  their  owri 
}ieart;  whieh  think  to  (jause  My  people  to  forjjjet 
My  name  by  their  dreams  whieh  they  tell  every 
man  to  his  nei^^hbour,  as  their  fathers  for>j;ot  My 
name  for  Baal." 

The  question  for  those  who  receive  the  Bible 
as  the  Word  of  God  is  simply  whtitluT  the  doc- 
trine of  the  atonement  is  tau^^ht  in  it;  or  what 
is  the  Bible  doctrine  of  Sanctilieation  and  Justi- 
fication. Then  "  he  that  hath  My  word,  let  him 
speak  My  word  faithfully.  What  is  the  chaff  to 
the  wheat?  saith  the  Lord."  The  revelation 
God  has  made  of  Himself  and  of  the  way  of 
life  is  as  well  suited  to  man's  need  now  as  it 
ever  was;  and  it  is  the  teaching  that  is  suited  to 
man's  need  that  is  goin^  to  prevail  in  accom- 
plishing the  work  of  God.  The  Bible  alone  has 
proved  itself  to  be  such  a  revelation, 


i 


I' 


( • 


!' 


\i\ 


1 


hV  fff 


mi 


224     Bible  Studies  un  Sanctitkation 

BfiVICW 

1  Imve  now  oxocutod,  very  imiMM'ftH!tly  1  know, 
thu  |)lnn  which  I  liml  in  vit*w  wh(*n  I  lM>^nn 
ilit'Ho  StudieH.  Thnt  plan  wiih  to  AHCortnin  from 
the  Bible:  1.  Tht^  IMuoe  and  Im|X)rtanc'e  of 
Snnctiiication  in  the  Divin<»  IMan  and  (iovern- 
nu>nt  of  the  World.  2.  The  Naiun\  Relation 
and  (Ground  of  Hanetifieation  and  HolineHH,  and 
8.  God'H  Method  of  Sanetitication  au  unfolded 
in  the  Bible  Fliutory  of  Man  and  of  Hevelntion. 

Following  the  teaching  of  the  Bible,  I  bolievo 
I  have  found  Hnnotitication  to  be  fundamental 
in  God^B  plan  and  ^ovornment  of  the  world.  It 
iB  the  ^rand  work  of  the  eternal  Father  belong- 
in  ji;  to  man^s  day  in  the  history  of  the  world;  by 
which  He  glorifies  Himself  as  Creator,  and 
Ruler,  and  in  the  furtherance  of  which  man 
realizes  and  perfects  his  own  true  development. 
It  demands  and  aims  to  secure  for  God  His 
own  proper  place,  and  promotes  reverence  for 
Him  and  is  designed  to  train  man  for  true  free- 
dom in  the  service  of  God. 

In  its  nature  it  is  es.^^  ntially  a  work  of  separa- 
tion  to  God  for  His  jc '  vice  and  glory— a  work 
by  which  man^s  tendency  to  independence  in 
thought  and  action  and  in  the  use  of  the  gifts 
of  God  is  checked  and  he  is  trained  to  seek  the 
full  exercise  and  development  of  his  powers,  the 
improvement  of  his  opportunities  and  the  at- 
tainment of  all  the  ends  proper  to  him,  in  rever- 


God's  Method  of  Sanctification 


225 


ki.ow, 
11  from 

I  ICO  of 

ovorii- 

tlntion 

HH,  and 

folded 

lation. 

)oliove 

neiital 

Id.     It 

K;long- 

•Id;  by 

•r,  and 

li  man 

pniont. 

kI  His 

loe  for 

0  free- 

lepara- 
work 
nee  in 
B  gifts 
ek  the 
irs,  the 
he  at- 
rever- 


ont  HuhniiHMJon  to  (^m1  iim  Nuprcmo.  Thi^  end  of 
thin  trniiiin^  iH  Holi  u*hh  which  iiniii>H  with  thi) 
i(h'n  of  Hrpariition  to  iUni  that  of  rotnplott*  de- 
vohipmcnt  in  i\w  ima^o  of  iUnl  in  which  man 
waH  (T(>at(>(l,  or  th«*  attfiinmont  of  ithwil  nii  nhotKJ 
with  that  enjoyment  of  life  which  nnch  an  at- 
tainnuMit  implitr.  It  in  in  thiH  (MkI  tlic  ^lory  of 
(}(hI  iH  fully  manifcHttd;  for  Kin  work  will  not 
appear  in  ita  true  and  full  li^dit  until  it  htandH 
forth  in  ita  complcti^ncHH  and  unity.  Th»^ 
^rouml  of  Sanctiti(ration  atul  IfolincHH  in  found 
in  G(m1  HiniHelf— in  }]'\h  cKHcntial  HcpnnitcncHH 
aa  nolo  (i<Kl  and  Saviour,  complete  in  IliniHclf 
and  th(»  Hourct^  of  Ix^ing  and  completem.'HH  to 
man  and  to  all  thin^a. 

(iod'a  motlnnl  of  Sanctiticntion  haa  ita 
foundation  laid  in  auch  a  n>vehition  of  llimaelf 
as  waa  auited  to  manV  nc>ed  in  view  of  the  end 
desired.  He  reveala  Hia  fatherly  love  and 
sufficiency,  and  asserts  His  fatherly  authority 
as  the  Lord  of  Life,  to  whom  it  belonged  to  un- 
fold the  conditions  on  which  alone  life  conld  lie 
permanently  maintained  and  its  fulness  attained. 
Faith  in  the  Lord  and  olKnlience  to  Him  were 
the  earliest  and  they  are  permanent  conditions. 
Man^s  hope  lies  in  God's  revelation  of  Himself 
and  in  adapting  himself  to  that  revelation — 
submitting  freely  to  its  influence  for  the  attain- 
ment of  perfect  God  likeness.  The  entrance  of 
sin  and  death  rendered  necessary  an  atonement 
or  reconciliation.     Sacrifices  and  purifications 


226     Bible  Studies  on  Sanctific?tioti 


1 


"I 


And  man's  acceptnnco  of  these  represent  God's 
special  or  extraordinary  requirements.  Repent- 
ance is  now  necessary  in  order  to  fulfil  the  re- 
quiiemonts  of  faith  and  obedience.  The  will  oi 
God  was  kept  before  men  by  priests  and  prophetu 
and  the  written  Word  until  Jesus,  the  promised 
Redeemer,  came.  He  perfected  the  revelation 
of  God — becoming  our  Prophet,  Priest  and 
King,  and  giving  to  His  Church  the  standing  of 
a  kiii_jdom,  a  priesthood,  and  the  light  of  the 
world.  He  accomplished  our  Sanctification  and 
Justification  in  Himself  as  our  Head  and 
Representative;  and  is  now  making  us  partakers 
of  His  fulness  by  His  Word  and  Spirit. 

The  prominence  of  the  demand  of  faith  and 
repentance  in  the  Gospel  ought  to  be  noted. 
Mark  begins  his  account  of  the  labours  of  Jesus 
with  the  remark,  "  Jesus  came  into  Galilee 
preaching  the  Gospel  of  God  and  saying,  The 
time  has  been  fulfilled  and  the  kingdon  of  God 
is  at  hand:  Repent  and  believe  in  the  Gospel." 
When  He  sent  forth  His  disciples  to  preach  the 
kingdom  of  God,  the  brief  report  in  which  their 
labours  are  summed  up  simply  states,  "They 
went  everywhere,  preaching  that  men  should  re- 
pent." Paul  sums  up  his  preaching  in  the 
words,  "  Repentance  towards  God  and  faith 
towards  our  Lord  Jesus  Christ." 

Not  only  does  obedience  now  demand  both,  but 
each  is  impossible  without  the  other,  and  in  both 
Sanctification  is  attained.     Repentance  recog- 


God's   Method  of  Sanctificatlon    227 

nizcB  our  responsibility  for  onr  conduct  nnd  our 
thoughts  nnd  the  relation  of  conduct  to  th(ni^ht. 
Faith  recognizees  that  God  supplies  to  us  the 
revelation  of  His  character  and  will  which  we 
need  for  our  jjjuidance.  Repentances  calls  ujwn 
us  to  acknowledtre  our  downward  tendencies, 
our  independence,  errors,  and  neglect  of  duty 
and  our  o'olitjfation  to  accept  the  proposed  aid 
of  heaven.  Faith  secures  needed  light,  encour- 
agement and  stimulus.  In  faith  we  surrender 
to  God,  enter  into  fellowship,  and  make  His 
point  of  view  ours  and  His  thoughts  ours. 

Perhaps  nothing  contributes  so  much  to  hin- 
der our  progress  towards  the  realization  of  the 
high  and  gracious  end  which  God  has  set  before 
us  as  our  failure  to  recognize  the  influence  of 
our  customary  thoughts  on  our  character  and 
life.  How  long  shall  vain  thoughts  lodge  with- 
in you?  is  the  complaint  of  our  Lord.  "  Seek  ye 
the  Lord  while  He  may  be  found,  call  ye  upon 
Him  while  He  is  near:  let  the  wicked  forsake 
his  way,  and  the  unrighteous  man  his  thoughts: 
and  let  him  return  unto  the  Lord,  and  He  will 
hav*^  mercy  upon  him;  and  to  our  God,  for  He 
will  abundantly  pardon.  For  My  thoughts  are 
not  your  thoughts,  neither  are  your  ways  My 
ways,  saith  the  Lord.  For  as  the  heavens  are 
higher  than  the  earth,  so  are  My  ways  higher 
than  your  ways,  and  My  thoughts  than  your 
thoughts,"  is  His  entreaty  by  the  prophet.  If 
from  His  side  we  have  the  promise  of  a  new 


228     Bible  Studies  on  Sanctification 


\i\.  . 


heart  find  n  new  8i)irit,  from  our  side  we  must 
show  our  fuith  in  Him  and  our  nj)preciation  of 
His  promise  by  tfikint^  earo  to  tliink  ri^ht 
thoughts  and  cherish  only  ri^'ht  atlections.  Paul, 
who  well  understood  this  matter,  not  only  holds 
up  before  us  Christ  as  Isaiah  required  Israel  to 
look  unto  the  Lord  as  their  Saviour:  but  he 
adds  emphatically,  *'  Finally,  my  brethren,  what- 
soever thini^'S  are  true,  whatsoever  things  are 
honourable,  whatsoever  thiuii^s  are  just,  whatso- 
ever things  are  pure,  whatsoever  things  are 
lovely,  whatsoever  things  are  of  good  rei3ort;  if 
there  be  any  virtue,  and  if  any  praise,  think  on 
these  things.^''  And  He  promises  that  if  to  the 
thinking  they  add  doing  according  to  His  teach- 
ing and  example,  the  God  of  peace  shall  be 
with  ycu. 

I  close  a  work  which  I  have  enjoyed  in  the 
words  of  the  benediction  of  the  author  of  the 
Epistle  to  the  Hebrews,  "  Now  the  God  of  peace, 
that  brought  again  from  the  dead  the  great 
Shepherd  of  the  sheep  in  the  blood  of  an  eter- 
nal covenant,  even  our  Lord  Jesus,  perfect  you 
in  every  good  work  to  do  His  will,  doing  in  you 
that  which  is  well-pleasing  in  His  sight  through 
Jesus  Christ;  to  whom  be  glory  forever  and 


ever. 


j» 


§4i 


^W^' 


